)9  CLostinit  Street 
HIL.U)ELPirLV.   J^ 


^PERTV  Of 
,RtC.  MAR  1882 


Division. ..t?rr::^* — 
Secti  0  n  .^is^V^ 
No, 


Plm/.  c  J/7/L(^'' 


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LECTURES 

TO 

YOUNG    PEOPLE 

BY  WILLIAM  Bf  SPRAGUE,  D.  D. 

PASTOR     OF     THE     SECOND     PRESBYTERIAN     CHURCH     IN     ALBANY. 


INTRODUCTORY    ADDRESS, 
BY  SAMUEL  MILLER,  D.  D. 

PROFESSOR   IN   THE    THEOLOGICAL   SEMIMARY    AT   PRINCETON. 


THIRD     AMERICAN     EDITION 


NEW  YORK: 

D.     APPLETON     &     CO.,     200     BROADWAY. 


M  DCCC  XXW. 


Entered  according  to  the  Act  of  Congress,  in  the  year  1835,  by 
D.  APPLETON  &  CO. 

in  the  Clerk's  office  of  the  District  Court  of  the  United  States,  for  the  South- 
ern District  of  New  York. 


WM-    VAN    NORDKN,   PRINT. 


PREFACE. 


The  plan  of  the  following  course  of  Lectures  was 
suggested  to  the  author,  by  his  having  often  felt  the 
need  of  a  book  to  put  into  the  hands  of  the  young, 
which  would  yield  them  counsel  and  instruction 
adapted  to  every  variety  of  circumstances.  Such 
a  book  he  has  here  attempted  to  supply; — a  book 
designed  to  guard  the  moral  principles  and  habits  of 
youth,  amidst  the  temptations  of  the  world ;  to  im- 
press them  with  the  infinite  obligations  and  advan- 
tages of  religion  ;  to  conduct  them  through  that  most 
interesting  period  of  anxious  inquiry  concerning 
their  salvation ;  to  bring  them  to  a  cordial  accept- 
ance of  the  gospel  ofl^er  ;  to  assist  them  in  ascertain- 
ing their  claims  to  the  Christian  character ;  and  to 
enable  them  to  prosecute  the  various  duties  and  con- 
flicts of  the  Christian  life,  in  such  a  manner  that  they 
may  finish  their  course  with  joy. 

Several  of  these  Lectures  were  written  during  the 
author's  connection  with  his  late  charge  at  West- 
Springfield,  and  the  whole  course  was  originally  in- 
tended especially  for  the  benefit  of  the  youth  of  that 


IV  PREFACE. 

congregation.  Since  his  connection  with  his  present 
charge,  he  has  completed  the  course  :  and  the  seve- 
ral lectures  embraced  in  it  have  been  delivered  in  the 
hearing  of  the  youth  to  whom  he  now  ministers  : 
and  it  is  in  compliance  with  a  respectful  and  affec- 
tionate request  from  them,  as  well  as  in  accordance 
with  his  original  design,  that  the  series  is  now  given 
to  the  public. 

To  the  youth  oi  his  former  charge,  whose  friendly 
attentions  he  gratefully  remembers,  and  in  whose 
happiness  he  will  ever  cherish  a  lively  interest,  as 
well  as  to  the  youth  of  his  present  charge,  whose 
many  expressions  of  kindness  he  would  gladly  meet 
by  his  best  efforts  to  do  them  good,  these  Lectures 
are  now 

Affectionately  inscribed. 

With  every  sentiment  of  regard. 

And  with  fervent  prayers  for  their  present  and 

eternal  well-being, 

By  their  obliged  friend, 

W.  B.  SPRAGUE. 


FACE 


CONTENTS. 

y 

Introductory  Address,  by  the  Rev.  Dr.  Miller,       .     ix 
LECTURE    I. 

IMPORTANCE  OF  THE  PERIOD  OF  YOUTH. 
PROVERBS,  IV.  10. 

Hear,  O  my  son,  and  receive  my  sayings,  .         .    25 

LECTURE    II. 

DANGER  OF  EVIL  COMPANY. 
I.   CORINTHIANS,  XV.  33. 

Evil  communications  corrupt  good  manners,       .        .    40 
LE  C  T  URE    II  I. 

DANGER  OF  EVIL  INSTRUCTION. 
PROVERBS,  XIX.  27. 

Cease,  my  son,  to  hear  the  instruction  that  causeth  to 
err  from  the  words  of  knowledge,         .        .        .61 

LECTURE    IV. 

DANGER  OF  A  LIFE  OF  PLEASURE. 
ECCLESIASTES,   XI.  9. 

Rejoice,  O  young  man,  in  thy  youth  ;  and  let  thy  heart 
cheer  thee  in  the  days  of  thy  youth  ;  and  walk  in 
the  ways  of  thine  heart,  and  in  the  sight  of  thine 
eyes :  but  know  thou,  that  for  all  these  things,  God 
will  bring  thee  into  judgment,      .        .        .        .93 


vi  CONTENTS. 

LECTURE    V. 

REGARD  TO  THE  FAVOR  OF    THE  WORLD  CONTRASTED 
WITH  A  REGARD  TO  THE  FAVOR  OF  GOD. 

I.  THESSALONIANS,  II.  4. 

Not  as  pleasing  men,  but  God,  ....  110 

LECTURE    VI. 

RELIGION  AN  ALL-PERVADING  PRINCIPLE. 
MATTHEW,  XIII.  9. 

But  other  fell  into  good  ground,  and  brought  forth  fruit,  130 
LECTURE    VII. 

PERSUASIVE  TO  RELIGION. 
LUKE,  XIV.  17. 

Come,  for  all  things  are  now  ready,     ....  146 
LECTURE    VIII. 

EXCUSES  FOR  THE  NEGLECT  OF  RELIGION. 
LUKE,  XIV.  18. 

I  pray  thee,  have  me  excused, 164 

LECTURE    IX. 

AWAKING  TO  RELIGION. 
ACTS,  XVI.  30. 

What  must  I  do  to  be  saved  ? 185 

LECTURE     X. 

EMBRACING  RELIGION. 
ACTS,  XVI.  31. 

Believe  on  the  Lord  Jesus  Christ,  and  thou  shalt  be 
saved, 203 


CONTENTS.  Vii 

LECTURE    XI. 

EVIDENCE  OF  RELIGION. 
MATTHEW,  VII.  21. 

Not  every  one  that  saith  unto  me,  Lord,  Lord,  shall 
enter  into  the  kingdom  of  heaven ;  but  he  that 
doeth  the  will  of  my  Father  which  is  in  heaven,     217 

LECTURE    XI  L 

PROFESSION  OF  RELIGION. 
ISAIAH,  XLIV.   6. 

One  shall  say,  I  am  the  Lord's ;  and  another  shall  call 
himself  by  the  name  of  Jacob  ;  and  another  shall 
subscribe  with  his  hand  unto  the  Lord,  and  sur- 
name himself  by  the  name  of  Israel,    .        .        .  235 

LECTURE    XIII. 

DEFENCE  AGAINST  TEMPTATION. 
MATTHEW,  XXVI.  41. 

Watch  and  pray,  that  ye  enter  not  into  temptation,    .  252 
LECTURE     XIV. 

CHRISTIAN  DECISION. 
DANIEL,  III.  18. 

Be  it  known  unto  thee,  O  king,  that  we  will  not  serve 
thy  gods,  nor  worship  thy  golden  image  which  thou 
hast  set  up, 274 

LECTURE    XV. 

GROWTH  IN  GRACE. 
II.  PETER,  III.  18. 

Grow  in  grace, 287 


viii  CONTENTS. 

LECTURE    XVI. 

DOING  GOOD. 
GALATIANS,  VI.  10. 

Let  us  do  good  unto  all  men, 316 

LECTURE    XVII. 

THE  YOUNG  CHRISTIAN'S  COURSE. 
II.  TIMOTHY,  IV.  7. 

I  have  finished  my  course, 343 


THEOLOGlO:^.L/r 


INTRODUCTORY  ADDRESS. 


The  man  who  becomes,  by  any  means,  instrmnental 
in  guiding  a  single  youth  to  knowledge,  virtue,  piety, 
and  true  happiness,  is  a  rich  public  benefactor :  for 
the  training  of  every  such  youth  is  a  precious  bless- 
ing conferred  on  his  generation.  But  he  who  sends 
forth  a  good  Book  ;  a  book  well  adapted  to  serve  as 
a  guide  to  thousands  beyond  the  reach  of  his  per- 
sonal address  ;  and  even  to  exert  a  benign  influence 
on  the  temporal  and  eternal  welfare  of  multitudes,  in 
succession,  long  after  he  shall  have  ceased  from  his 
labors  ;  is  a  benefactor  to  mankind  to  an  extent  which 
no  human  arithmetic  can  calculate.  Not  only  are 
his  contemporaries  rendered  much  his  debtors  ;  but 
future  generations  also  will  have  reason  to  rise  up 
and  call  him  blessed. 

It  gave  me,  therefore,  unfeigned  pleasure  to  learn 
that  the  Reverend  Author  of  the  ensuing  Volume  had 
been  warmly  solicited  by  a  number  of  his  friends, 
and  had  finally  consented,  to  publish  from  the  press 
a  series  of  Lectures  which  had  been,  with  much  ac- 


X  INTRODUCTORY     ADDRESS. 

ceptance,  addressed  by  him  from  the  pulpit  to  the 
Youth  of  his  pastoral  charge.  My  long  and  intimate 
acquaintance  with  him,  first  as  a  beloved  Pupil,  and 
secondly  as  a  highly  esteemed  Friend  and  Brother 
in  the  Gospel  Ministry,  convinced  me  that  he  was 
well  qualified  to  execute  the  task  which  he  was  pre- 
vailed upon  to  undertake,  with  honor  to  himself,  and 
with  benefit  to  his  readers.  Of  course,  when  requested 
to  introduce  the  work  to  the  public,  by  a  preliminary 
address,  I  could  have  no  other  objection  than  that 
which  arose  from  a  persuasion  that  such  an  intro- 
duction was  altogether  unnecessary.  It  struck  me, 
too,  that  when  a  third  person,  at  any  time,  interposes 
between  an  Author  and  his  reader,  and  claims  an 
audience  first,  he  ought  to  have  something  weighty 
to  oflfer ;  more  weighty  than  I  can  hope  to  present 
in  the  pages  assigned  to  this  testimonial  of  respect 
and  friendship.  But  whatever  of  reluctance  may 
have  arisen  from  these  considerations,  has  been  made 
to  yield  to  the  suggestion,  that  if  the  humblest  indi- 
vidual should  happen  to  be  induced  by  this  testimo- 
nial to  procure  and  peruse  the  following  Lectures,  I 
shall  be  richly  rewarded  for  the  ofliering.  He  who 
feels  admonished  by  advancing  age,  that  his  period 
of  active  labor  cannot  be  continued  much  longer, 
ought  to  be  "  ready  to  every  good  work  ;"  and  to  be 
cautious  of  permitting  false  delicacy  to  deter  hira 
from  the  smallest  efi'ort  to  be  useful. 


INTRODUCTORY     ADDRESS.  XI 

Since  the  delivery  of  these  Lectures,  I  have  en- 
joyed the  privilege  of  perusing  a  considerable  portion 
of  them  in  manuscript :  and  although  it  has  not  been 
in  my  power  to  extend  this  perusal  to  the  whole 
work,  yet  I  have  examined  so  much  of  it  as  fully  to 
confirm,  and  even  to  increase,  all  my  previous  ex- 
pectations in  its  favor.  So  far  as  my  opportunity  of 
examination  has  extended,  it  is  rich  and  judicious  in 
matter ;  neat,  perspicuous,  and  attractive  in  style  ; 
and  peculiarly  adapted  to  engage  and  reward  the 
attention  of  enlightened,  reflecting,  and  literary  youth. 
Indeed,  if  I  were  asked  to  point  out  a  manual,  better 
suited  than  any  other  within  my  knowledge,  to  be 
put  into  the  hands  of  students  in  the  higher  literary 
institutions,  I  know  not  that  it  would  be  in  my  power 
to  name  one  more  likely  to  answer  the  purpose  than 
this  volume. 

It  is  no  objection  to  such  a  publication  as  the  pre- 
sent, that  a  number  of  excellent  works  on  the  same 
general  subject,  are  already  in  possession  of  the  re- 
ligious public  ;  and  that  several  of  recent  appear- 
ance, and  much  value,  are  in  very  extensive  and  use- 
ful circulation.  The  truth  is,  works  on  practical 
religion,  like  works  of  devotion,  provided  they  be 
well  executed,  can  scarcely  be  too  much  multiplied. 
With  respect  to  articles  of  secular  trade,  we  know 
that  an  increase  of  demand  must  generally  precede 
an  increased  supply.    But  this  principle  by  no  means 


XU  INTRODUCTORY     ADDRESS. 

applies  to  moral  and  spiritual  provision.  Here,  in- 
deed, the  practical  rule  is  rather  the  reverse.  There 
is  no  natural  demand  in  the  human  mind  for  religious 
instruction.  The  supply  must  precede  and  create 
the  demand.  We  must  abundantly  replenish  the 
market, — nay,  we  must  run  the  risk,  as  has  been  re- 
marked, of  "  overstocking"  it,  if  we  would  extend 
the  taste  for  spiritual  food.  Besides,  we  know  that 
personal  and  local  considerations  lead  thousands,  in 
every  age,  to  patronize  and  read  that  which  their  own 
pastors  or  neighbors  have  published,  when,  perhaps, 
scarcely  any  thing  else  would  bring  them  in  contact 
with  moral  and  religious  works  of  the  highest  intrin- 
sic excellence.  Surely,  in  these  circumstances,  he 
who  adds  a  new  and  excellent  manual  to  those  alrea- 
dy in  circulation,  however  numerous  its  predecessors, 
confers  on  the  public  a  rich  benefit. 

The  formation  of  the  youthful  mind  in  knowledge, 
virtue,  and  religion,  is,  in  all  countries,  of  incalcula- 
ble moment ;    but   in    THIS   FAVORED    COUNTRY,    it   is 

manifestly  a  matter  of  most  peculiar  interest.  In 
many  other  communities,  the  form  of  the  govern- 
ment furnishes  a  substitute  fer  popular  purity.  The 
strong  and  the  prompt  arm  of  power  may  be  brought 
to  bear  continually,  and  may  be  applied  with  success 
to  curb  the  excesses  of  unlawful  indulgence,  and  to 
arrest  the  violence  and  the  progress  of  crime.  But 
the  vital  principle  of  our  government  is  the  intelli- 


INTRODUCTORY     ADDRESS.  xiii 

gence  and  virtue  of  the  people.  Here  public  senti- 
ment is  every  thing ;  and  those  whose  character  is 
now  forming,  are  soon  to  govern  that  sentiment,  and 
to  hold  in  their  hands  the  peace,  the  order,  and  the 
happiness  of  the  community.  Now  the  hope  of 
maintaining  order  and  happiness  in  any  social  body 
without  Religion,  is  a  chimera.  It  never  was  and 
never  can  be  realized.  It  follows,  of  course,  then, 
that  the  religious  education  of  our  Youth  is,  under 
God,  our  only  hope.  It  ought  to  be  the  prime  object 
of  every  lover  of  his  country's  welfare.  The  Patriot 
as  well  as  the  Christian  ought  to  desire  it,  and  pray 
for  it  without  ceasing.  Without  it,  the  elective  fran- 
chise, highly  as  we  prize  the  privilege,  will  be  a 
curse  instead  of  a  blessing.  Without  it,  the  liberty 
with  which  the  great  Governor  of  nations  has  been 
pleased  to  make  us  free,  will  only  serve,  in  the  end, 
to  rivet  upon  us  more  ignoble  and  more  wretched 
chains  than  any  human  despot  ever  forged.  If  I 
should  see  the  formation  of  youthful  character  upon 
the  principles  of  the  gospel,  becoming  an  object  of 
earnest  and  general  attention,  I  should  consider  it  as 
an  infinitely  surer  j^ledge  of  the  stability  of  our  na- 
tional privileges,  and  the  continued  progress  of  our 
national  greatness,  than  all  the  human  devices  in  the 
world  could  furnish ;  than  all  the  secular  improve- 
ments, which  seem  to  be  the  idol  of  so  many  millions 
of  our  population.     Thinking  men  ought  to  know, 


XIV  INTRODUCTORY     ADDRESS. 

that  these  mere  secular  improvements,  though  multi- 
plied and  extended  to  any  imaginable  degree,  can 
never  make  a  people  happy:  —  nay,  that  their  exten- 
sion without  a  corresponding  moral  and  religious 
improvement,  will  infallibly  serve  to  render  any 
population  more  active  in  corruption,  more  fruitful 
in  crime,  and  more  opulently  and  splendidly  miser- 
able. 

There  is,  perhaps,  no  class  of  the  community  more 
negligent  of  the  department  of  Religion,  in  conduct- 
ing the  education  of  their  youth,  than  the  wealthy 
and  the  honorable.  And  to  this  fact  we  are,  perhaps, 
to  ascribe  another,  as  melancholy  as  it  is  notorious  ; 
namely,  that  the  children  of  what  are  commonly 
called  the  higher  classes  so  frequently  fall  victims  to 
dissipation  and  vice.  The  truth  is,  there  is  no  por- 
tion of  our  youth  who  so  imperiously  need  the  re- 
straining and  purifying  influence  of  Religion,  in 
forming  their  character  and  habits,  as  the  children 
of  opulent  and  distinguished  families.  Why  is  it 
that  they  are  so  frequently  profligate  ;  and  so  seldom 
either  retain  the  wealth  which  has  been  bequeathed 
to  them,  or  keep  up  the  honors  which  their  fathers 
acquired  by  knowledge,  virtue,  or  public  services  t 
Obviously  because  they  are  commonly  furnished  with 
so  many  means  of  sensual  gratification  ;  —  are  placed 
in  circumstances  adapted  so  strongly  to  flatter  and 
inflate ;  —  and  are  surrounded  with  a  thousand  tempta- 


INTRODUCTORY     ADDRESS.  XV 

tions,   which  are  all  so  many  bars  to  sobriety  of 
mind.     In  short,  feeling,  at  every  step,  as  if  they  had 
something  to  sustain  them  besides  their  own  exer- 
tions, and  as  if  the  advantages  of  birth  and  fortune 
would  more  than  supply  the  place  of  personal  accom- 
plishments, they  too  often  fall  into  habits  of  gross  self- 
indulgence,  and  soon  forfeit  all  the  advantages  which 
they  fondly  imagined  could  never  be  lost.     Forfeit 
them,  did  I  say?  —  far  worse  than  this  ;  —  they  con- 
vert them  into  means  of  the  most  humiliating  cor- 
ruption and  degradation;    and  thus   often   fall   far 
lower  than  some  of  the  most  indigent  and  uneducated 
of  their  contemporaries.     That  this  is  the  natural 
influence  of  wealth  and  station  on  the  children  of 
those  who  enjoy  them,  has  been  matter  of  universal 
experience  :  so  that  the  instances  of  those  who  es- 
cape the  baleful  power  of  these  circumstances,  and 
in  the  midst  of  them  attain  a  character  elevated,  dig- 
nified,  and   pure,  are  proverbially  rare.     Now,  can 
any  thing  more  conclusively  prove,  that  the  children 
of  the  wealthy  and  the  honorable,  stand  in  more  ur- 
gent need  of  the  influence  of  Religion  than  any  other 
class  of  the  young ;  that  there  is  the  utmost  danger 
of  their  being  lost  without  it ;  and  that  nothing  can 
more  powerfully  tend  to   guard  them  against  their 
peculiar  temptations,  to  inspire  them  with  true  ele- 
vation of  sentiment  and  aflfection,  and  to  render  every 
temporal  advantage  at  once  an  ornament  and  a  bless- 


XVI  INTRODUCTORY     ADDRESS. 

ing?  We  often  tell  the  poor,  that  vital  religion 
(the  only  kind  of  religion  that  deserves  the  name)  is 
the  richest  treasure  which  they  can  seek  for  them- 
selves and  their  children ;  that  it  is  adapted  to  alle- 
viate  their  sorrows,  to  sustain  them  under  the  heavi- 
est trials  of  life,  to  lift  them  at  once  to  usefulness 
and  enjoyment,  and  to  lead  their  offspring  to  the 
truest  and  best  elevation.  But  quite  as  strongly, 
nay,  by  arguments  of  peculiar  urgency,  may  we  re- 
commend this  Treasure  to  the  rich,  not  only  as  the 
best  hope  of  their  own  souls,  but  also  as  the  only 
adequate  hope  of  their  children  ;  as  the  best  of  all 
security  that  those  whom  they  love  as  themselves 
shall  not  prove  fugitives  and  vagabonds  on  the 
earth  ;  and  convert  all  the  advantages  which  they, 
with  so  much  toil,  have  bequeathed  to  them,  into 
mere  incentives  to  crime  and  infamy. 

With  peculiar  earnestness  would  I  apply  this  train 
of  remark  to  such  youth  as  are  enjoying  the  advan- 
tages of  a  refined  literary  education ;  and  particu- 
larly to  those  young  men  who  are  ambitious  of 
distinguishing  themselves  in  the  higher  walks  of 
literature  and  science.  To  such  I  would  say  —  The 
object  which  you  seek  is  noble,  is  worthy  of  your 
pursuit.  But,  like  every  thing  else,  if  it  be  not  sancti- 
fied, you  v/ill  have  no  ultimate  reason  to  rejoice  in  it, 
even  if  attained.  The  Religion  of  Jesus  Christ  pro- 
perly understood,  and  cordially  embraced,   gives   to 


INTRODUCTORY     ADDRESS.  XVll 

learning  its  highest  finish ;  to  genius  its  most  exqui- 
site poAver  ;  to  poetry  its  deepest  feeling  and  tender- 
ness ;  to  eloquence  its  most  resistless  energy :  to 
professional  skill  its  most  invaluable  aids ;  and  to 
political  wisdom  its  happiest  insight,  and  preparation 
for  blessing  mankind.  The  groves  of  Academus  will 
assuredly  prove  more  verdant,  more  fragrant,  and  more 
fruitful,  by  having  the  "  Tree  of  Life"  planted  and 
thriving  in  the  midst  of  them.  Nay,  without  the 
presence  and  power  of  the  "  Plant  of  Renown," 
their  most  luxuriant  growth  will  be  likely  to  be  fol- 
lowed by  morbid  secretions,  and  pestilential  influ- 
ences, fitted  to  countervail,  and  more  than  counter- 
vail, all  their  richest  benefits.  The  beauties  of  Homer 
and  Virgil,  of  Horace,  Demosthenes,  and  Cicero,  will 
be  more  exquisitely  relished,  as  well  as  more  profit- 
ably improved,  by  those  who  have  previously  imbibed 
the  true  spirit  of  the  Bible,  than  by  any  others.  We 
may  even  go  further,  and  ask,  —  Can  the  refinements 
of  classic  literature,  the  ingenious  dreams  of  Pagan 
mythology,  and  the  recondite  lore  of  mathematical 
and  metaphysical  science,  fail  of  doing  harm,  if  not 
consecrated  by  the  faith  and  practice  of  true  religion? 
Do  not  both  Scripture  and  experience  inform  us  that 
they  are  adapted  to  puflf  up,  and  to  corrupt,  if  not 
sanctified  by  an  evangelical  taste  ?  In  a  word,  we 
may  say  of  every  part  of  education,  —  If  it  have  not 
a  decisively  Christian  character  conferred  upon 
2* 


XVlll  INTRODUCTORY     ADDRESS. 

it,  —  it  may  boast  and  illude,  it  may  dazzle  and  inflate; 
but  can  never  be  expected  to  promote  the  real  purity 
or  happiness  of  its  most  diligent  votaries.  To  every 
aspirant  after  literary  wealth  and  fame,  then,  the 
caution  of  the  inspired  Apostle  is  most  appropriate 
and  important  —  "Beware  lest  any  man  spoil  you 
through  philosophy  and  vain  deceit,  after  the  tradi- 
tion of  men,  after  the  rudiments  of  the  world,  and 
not  after  Christ." 

There  is  another  thought  of  deep  interest  which 
occurs  in  this  connection.  The  highly  favored,  but 
most  responsible  population  of  this  land,  is  now  con- 
ducting an  experiment  of  incalculable  importance  to 
ourselves  and  to  mankind:  —  the  experiment  whe- 
ther men  are  capable  of  self-government  ?  In  other 
words,  whether  they  can  live  permanently  and  in 
peace  under  rulers  of  their  own  choice,  and  laws  of 
their  own  formation  ;  or  whether  they  are  destined, 
until  the  Millenium  shall  open  on  our  world,  continu- 
ally to  vibrate  between  anarchy  and  despotism;  — 
between  the  manacles  of  privileged  orders,  and  the 
exactions  of  an  established  Church  —  and  the  infuri- 
ated licentiousness  of  popular  profligacy,  which 
refuses  to  obey  any  law,  either  of  God  or  man  ? 
This  experiment,  as  I  said,  is  now  going  on  ;  and  it 
will  probably  be  decided  by  the  men  of  the  next 
generation ;  by  those  whose  principles  and  charac- 
ters are  now  forming.     Of  course,  every  youth  who 


INTRODUCTORY      ADDRESS.  XIX 

is  decisively  won  to  the  side  of  Christian  knowledge 
and  practice,  is  so  much  gained  to  the  cause  of  our 
national  hopes.  If,  then,  we  wish  to  transmit  all  our 
privileges,  civil  and  religious,  unimpaired,  to  the  latest 
posterity,  let  our  young  men  be  deeply  imbued  with 
the  spirit  of  the  Bible.  —  If  we  wish  to  avert  from 
our  country  the  curse  of  an  ecclesiastical  establish- 
ment, that  bane  of  both  church  and  state,  let  the 
Bible,  and  nothing  but  the  Bible,  be  impressed 
upon  the  minds  of  our  youth,  as  the  only  infallible 
RULE  OF  faith  AND  PRACTICE.  Here,  and  here  only, 
do  we  find  those  principles  which  are  equally  opposed 
to  slavery  and  licentiousness,  Every  young  man 
who  has  been  trained  in  the  spirit  of  the  Bible,  will 
be,  as  far  as  his  influence  goes,  an  impregnable  barrier 
against  every  species  of  oppression,  civil  or  religious; 
and  equally  against  every  species  of  disorder.  Only 
let  the  great  mass  of  our  population  for  the  next 
forty  years,  drink  deep  into  the  spirit  of  the  Bible, 
and  we  may  probably  consider  our  stability  and  hap- 
piness as  a  nation  finally  secured. 

The  peculiar  character  of  the  day  in  which  we 
live  presents  a  further  incentive  to  the  Young  to  seek 
after  the  best  of  all  qualifications  for  being  exten- 
sively useful.  The  lot  of  the  present  generation  is 
cast  in  a  period  more  strongly  marked  than  any  that 
ever  preceded  it,  by  a  spirit  of  Christian  benevolence 
and  enterprise.     The  friends  of  God  and  man  are 


XX  INTRODUCTORY     ADDRESS. 

engaged  more  generally  and  zealously  than  ever 
before,  in  endeavoring  to  meliorate  the  intellectual 
and  moral  condition  of  mankind.  That  youth,  then, 
who  is  not  intelligently  and  decisively  on  the  side  of 
Christ,  is  not  fit  to  take  his  part  in  the  great  move- 
ments which  now  distinguish,  and  in  some  measure 
pervade  the  civilized  world.  He  will  either  be  a 
drone  or  a  cypher  in  his  day ;  or  unite  himself  with 
that  large  mass  who  are  the  foes  of  all  good,  and 
who  live  for  the  miserable  purpose  of  persuading 
men  that  their  true  glory  will  be  promoted  by  tram- 
pling upon  every  divine  institution,  and  dissolving 
every  moral  tie,  however  sacred.  Can  any  youth  of 
elevated  sentiments  be  at  a  loss  to  decide  which  of 
these  ranks  he  ought  to  join,  and  to  the  aid  of  which 
he  ought  to  consecrate  all  the  powers  which  God 
has  given  him? 

I  need  not  add,  that  genuine  piety  is  the  best 
pledge  of  personal  and  professional  success  in  life. 
The  youth  who  consents  to  embark  on  the  ocean  of 
life,  in  any  profession,  without  unfeigned  piety,  is 
infatuated.  He  proceeds  without  compass  or  chart. 
He  is  without  any  sure  "anchor  of  the  soul."  He 
is  absolutely  destitute  of  any  thing  suited  either  to 
hold  or  to  direct  him  securely  on  the  troubled  wates. 
On  the  other  hand,  all  experience  proves,  that  he 
who,  in  entering  on  his  career,  takes  the  Gospel  of 
Christ  as  his  guide  in  every  pursuit,  —  derives  from 


INTRODUCTORY     ADDRESS.  XXI 

it  his  standard  of  morals,  —  appeals  to  it  to  learn  his 
duty  —  to  solve  his  doubts  —  to  animate  his  hopes  — 
and  to  form  all  his  principles  of  action,  —  is  in  the 
fairest  way  to  be  happy  in  himself,  beloved  of  all 
around  him,  prosperous  in  his  affairs,  and  favored, 
in  a  word,  with  the  best  kind  of  success  that  true 
wisdom  can  desire  or  pray  for  here  below.  If  man 
is  to  be  prepared  by  education  for  the  duties  as  well 
as  the  business  of  life,  then  surely  that  education 
which  alone  is  likely  to  purify  and  quicken  the  con- 
science, to  elevate  the  affections,  to  soften  the  heart, 
to  inspire  with  practical  wisdom,  end  to  bind  the 
individual  by  the  ties  of  supreme  love  to  God,  and 
by  those  of  enlightened  and  impartial  benevolence 
to  men,  is  adapted  to  promote,  in  the  highest  degree, 
personal  and  social  happiness,  in  this  life,  as  well  as 
in  that  which  is  to  come. 

In  forming  the  religious  character  here  recom- 
mended, it  is  of  the  utmost  importance  that  the  foun- 
dation be  laid  in  clear  views  of  divine  truth.  Doc- 
trinal knowledge  is  apt  to  be  undervalued  by  private 
Christians,  and  especially  by  the  young.  They 
imagine,  according  to  the  popular  prejudice,  that  if 
the  heart  be  right,  and  the  conduct  correct,  the  doc- 
trines embraced  are  of  small  moment.  This  supposes 
that  the  heart  of  any  one  may  be  right,  while  his 
principles  are  essentially  wrong ;  or  that  his  .prac- 
tice may  be  pure,  while  his  religious  opinions  are 


XXU  INTRODUCTORY     ADDRESS. 

radically  erroneous.     But  nothing  can  be  more  con- 
trary both  to  Scripture  and  experience.     The  great 
Founder  of  our  holy  Religion  declares  that  men  are 
"sanctified  by  the  truth."     In  fact,  it  is  only  so  far 
as  the  truth  is  received,  loved,  and  obeyed,  that  real 
religion  has  any  place  either  in  the  heart  or  life.     To 
suppose  that  any  one  can  be  sanctified,  or  in  any 
respect  benefited,  by  embracing  error,   is  as  repug- 
nant to  reason  as  it  is  to  the  word  of  God.     He  who 
"has  a  hope  in  him,"  ought  ever  to  be  ready  to  "give 
a  reason  for  it  with  meekness  and  fear;"  and  he  will 
be  ready  to  do  so,  if  his  hope  be  scriptural  and  intel- 
ligent.    It  is  melancholy  to  think  how  frequently  this 
matter  is  in  a  great  measure  disregarded  by  profess- 
ing Christians,  otherwise  well  informed.    Physicians, 
Lawyers,  Merchants,  and  others,  who  confidently  call 
themselves  by  the  name  of  Christ,  who  have  given 
many  laborious  days  and  nights  to  the  acquirement 
of   other  kinds  of   knowledge,  and  who  would  be 
ashamed  of  being  found  ignorant  of  those  branches 
of  literature  or  science  to  which  they  profess  to  have 
attended,  manifest  no  shame  whatever  in  acknow- 
ledging themselves  ignorant  of  the  plainest  subjects 
in  Theology.     It  is  not  intended  here  either  to  assign 
the  reasons,  or  to  show  the   sin  and  folly  of   this 
deplorable  fact ;  but  to  remark  that  the  foundation 
of  this  fact  is  commonly  laid  in  youth.    If  the  young, 
and  even  the  thinking  and  serious  portion  of  the 


INTRODUCTORY      ADDRESS.  XXlll 

young,  were  as  careful  to  store  their  minds  with 
elementary  principles,  and  with  clear,  discriminating 
views  of  revealed  truth,  as  they  are  with  the  best 
and  most  accredited  elements  of  other  sciences,  we 
should  not  find  so  many  hoary-headed  Christians 
unable  to  defend  their  own  professed  principles,  and 
led  astray  by  the  artful  votaries  of  error.  That  firm 
and  accurate  foundation  of  knowledge  which  is  laid 
in  youth,  is  most  apt  to  remain  unmoved,  and  to 
serve  as  a  basis  for  the  loftiest  and  most  useful 
superstructure  in  after  life. 

But,  above  all,  let  the  Young  see  to  it,  that  they 
content  not  themselves  with  a  mere  doctrinal,  or 
speculative  religion.  Listen,  beloved  youth,  to  the 
Servant  of  God,  when  he  faithfully  tells  you  in  the 
following  pages,  that  your  nature  is  in  a  state  of 
moral  ruin ;  that  you  need  pardoning  mercy,  and 
sanctifying  grace  ;  that  you  must  be  "  transformed 
by  the  renewing  of  your  minds,"  or  be  forever  shut 
out  from  the  kingdom  of  God;  and  that  that  religion 
which  will  effectually  serve  you,  either  in  life  or 
death,  must  reign  in  the  heart,  and  govern  the  con- 
duct. The  principles  and  the  practice  to  which  he 
invites  you,  are  not  those  of  a  sect  or  party,  but 
those  of  the  Bible ;  and  without  some  experimental 
acquaintance  with  which,  no  one  is  a  Christian.  And 
the  more  cordially  and  practically  they  are  received, 
the  more  efficient  will  be  their  sustaining  and  sane- 


XXIV  INTRODUCTORY     ADDRESS. 

tifying  power,  and  the  more  benign  the  influence 
which  they  will  difluse  over  your  whole  character 
and  destiny. 

May  the  divine  blessing  rest  on  this  and  every 
other   attempt  to    conduct  our   precious  Youth  to 

knowledge,  piety,  and  salvation! 

v 

SAMUEL  MILLER. 


LECTURE  I. 


IMPORTANCE  OF  THE  PERIOD  OF  YOUTH, 


PROVERBS,    IV.    10. 

Hear,  O  my  son,  and  receive  my  sayings. 

It  can  hardly  have  escaped  the  observation  of  any 
reader  of  the  Bible,  that  a  large  part  of  the  writings 
of  Solomon,  and  especially  of  his  proverbs,  have  a 
peculiar  adaptation  to  the  circumstances  of  the 
young.  From  this  fact  it  is  doubtless  a  legitimate 
inference,  that  he  attached  special  importance  to  the 
period  of  youth ;  and  as  he  was  unrivalled  for 
practical  wisdom,  and  wrote  under  the  inspiration  of 
God,  we  may  fairly  conclude  that  his  opinion  on 
this  subject  is  correct.  It  is,  moreover,  an  opinion 
which  has  been  held  by  the  wise  and  good  of  every 
age  ;  and  it  requires  but  a  moment's  reflection  to 
perceive  that  it  is  built  on  a  correct  view  of  the  prin- 
ciples of  human  nature,  and  of  the  connection  be- 
tween man's  character  and  destiny. 

Youth  is  a  period  of  great  importance. 
To  illustrate  this  truth  is  the  object  of  the  present 
discourse. 

I.   The  importance  of  the  period  of  youth  is  mani- 
3 


26  IMPORTANCE      OF     THE 

fest  from  the  consideration  that  it  is  the  commence- 
ment of  a  rational  and  immortal  existence,  the  con- 
dition of  which  is,  in  some  ijiiportant  respects,  con- 
cealed from  us. 

Youth  is  the  commencement  of  a  rational  exist- 
ence. There  are  orders  of  being  below  us,  which 
we  contemplate  with  various  degrees  of  interest, 
according  to  their  different  properties.  We  look, 
for  instance,  with  higher  emotions  upon  the  opera- 
tions of  vegetable  life  in  the  flower  unfolding  its 
beauties,  or  the  tree  stretching  forth  its  boughs 
towards  heaven,  than  we  do  upon  the  clods  of  the 
valley.  In  the  brute  creation,  we  discover  evidences 
of  a  still  higher  creating  agency ;  for  they  are  en- 
dued with  animal  life  and  instinct,  with  a  capacity 
for  enjoyment  and  suffering.  But  man,  though  only 
next  above  the  brutes  in  the  scale  of  being,  leaves 
them,  in  respect  to  his  capacities,  at  an  immense 
distance.  Superadded  to  his  animal  nature,  is  the 
gift  of  reason  ;  a  principle  which  is  capable  of  an 
indefinite  expansion ;  by  which,  standing  on  this 
earth,  he  can  measure  the  heavens,  and  explore  the 
distant  parts  of  creation.  Moreover,  he  has  not  only 
an  intellectual,  but  a  moral  nature  ;  he  has  a  con- 
science, which  recognises  God  as  a  moral  Governor, 
and  his  law  as  the  rule  of  duty ;  and  which  more 
than  intimates  the  fact  of  an  approaching  retribution. 
He  is  susceptible  of  enjoyment  and  suffering,  not 
merely  as  an  animal,  but  as  an  intellectual  and  moral 
being;  audit  is  in  these  higher  departments  of  his 
nature,  that  he  is  capable  of  enjoying  the  bliss  of  a 
seraph,  or  of  being  tortured  with  the  agony  of  a  fiend. 
However  lightly  man   may  think  of  himself  as  a 


PERIOD     OF     YOUTH.  27 

creature  of  God,  or  however  he  may  abuse  his  own 
powers,  he  is  gifted  in  a  manner  which  evidently 
points  to  some  mighty  result. 

But  it  were  a  supposable  case,  that  man  might  be 
endowed  with  the  very  powers  which  he  now  has, 
and  yet,  by  an  annihilating  act  of  the  Being  who 
created  him,  his  existence  might,  at  some  future 
period,  be  blotted  out ;  and  in  this  case,  even  the 
mighty  capacities  of  the  soul  would,  in  a  great 
measure,  lose  their  importance.  But  man  is  not  only 
gifted  with  reason,  but  is  destined  to  immortality. 
Time  was,  when  he  had  no  existence  ;  but  in  all 
future  time,  he  will  be  a  living,  intelligent,  active 
being.  When  the  foundations  of  the  earth  were  laid, 
and  the  heavens  spread  out  as  a  curtain,  he  did  not 
exist  to  witness  that  exhibition  of  Almighty  power ; 
but  when  the  heavens  shall  be  rolled  together  as  a 
scroll,  and  the  elements  shall  melt  with  fervent  heat, 
he  will  exist,  not  only  as  a  spectator,  but  a  sharer  in 
those  amazing  scenes.  And  farther  and  still  farther 
onward  in  the  progress  of  ages,  even  to  an  intermin- 
able duration,  his  existence  will  be  protracted :  it  is 
not  at  his  option  whether  it  shall  be  continued  or  not; 
for  immortality  is  entailed  upon  him  ;  and  though  by 
his  conduct  he  may  affect  the  condition  of  his  being, 
he  can  never  accomplish  the  extinction  of  it. 

But  though  it  is  certain  that  man  is  destined  to  an 
endless  existence,  there  is  much  in  respect  to  the 
character  of  it,  which,  at  its  commencement,  cannot 
he  known,  except  by  the  Creator.  This  is  true  even 
in  respect  to  the  present  life.  No  one  can  predict 
with  certainty  what  his  condition  will  be,  even 
during   the   brief  period    of    his    sojourning   here: 


28  IMPORTANCE     OF     THE 

whether  he  is  to  be  signally  blessed  by  the  smiles  of 
Heaven,  or  to  be  unusually  buffeted  by  the  storms  of 
adversity,  is  a  problem  which  no  present  circum- 
stances can  enable  him  to  solve.  And  so  in  regard 
to  di  future  existence — we  cannot  decide  in  respect 
to  any  one,  at  his  entrance  into  life,  whether  he  is 
hereafter  to  be  an  heir  of  glory  or  an  heir  of  woe  ;  — 
a  companion  of  fiends  or  a  companion  of  angels. 
Such  is  the  mutability  of  the  world,  the  treachery  of 
the  heart,  the  sovereignty  of  God,  that  the  condition 
of  our  being,  both  in  the  present  and  future  life, 
must  be,  in  a  great  measure,  concealed  from  us,  till 
we  learn  it  by  actual  experience. 

Collect  now  the  several  circumstances  which  have 
been  mentioned  under  this  article,  and  tell  me 
whether  they  do  not  invest  the  morning  of  human 
life  with  peculiar  interest.  It  is  the  period  in  which 
a  rational  soul  commences  a  career  as  unlimited  as 
the  existence  of  Jehovah,  and  attended  by  joy  or 
woe  which  imagination  in  its  boldest  flights  never 
conceived.  Vit  And  over  the  whole  path  of  the  soul's 
existence,  there  hangs,  at  present,  a  fearful  uncer- 
tainty :  no  one  can  say,  in  what  manner  these  unfold- 
ing faculties  are  hereafter  to  be  employed  ;  whether 
in  serving  God  or  in  opposing  him,  whether 
in  bringing  upon  the  soul  a  perpetual  shower  of 
blessings,  or  an  everlasting  torrent  of  wratliv/  Is  that 
an  interesting  moment,  when  the  inexperienced  ad- 
venturer steps  from  the  shores  of  his  native  country, 
and  trusts  himself  to  the  mighty  deep,  to  be  borne  to 
some  far  distant  region  ?  How  much  more  interest- 
ing the  period,  in  which  an  immortal  soul  commences 
the  voyage  of  life,  not  knowing  hoM^  much  he  may 


PERIOD      OF     YOUTH.  29 

be  tempest-tossed  during  his  passage,  or  whether  he 
may  not  even  be  wrecked  on  the  dark  coast  of  eter- 
nity! If,  in  the  former  case,  the  eyes  of  anxious 
friends  follow  the  mariner  as  he  goes  off  into  the 
deep,  is  it  not  reasonable  to  suppose,  in  the  latter, 
that  the  watchful  regards  of  angels  are  attracted  by 
the  condition  of  a  young  immortal,  whose  character 
is  yet  to  be  formed,  and  whose  destiny  is  yet  to  be 
revealed  ?  >(, 

II.  The  importance  of  the  period  of  youth  is  far- 
ther evident  from  the  consideration,  that  probably, 
in  most  cases,  it  gives  a  complexion  to  the  whole 
future  existence.  Every  moral  action,  no  doubt^ 
exerts  an  influence  on  the  prevailing  disposition  of 
the  person  by  whom  it  is  performed  ;  and  if  we  could 
subject  the  character  of  an  individual,  at  any  given 
period,  to  a  rigid  analysis,  we  should  find  that  it  was 
precisely  that  which  might  be  expected  from  the 
combined  influence  of  all  his  previous  moral  actions. 
There  are  instances  in  which  a  single  action — and 
that  in  itself  apparently  an  unimportant  one  —  has 
manifestly  decided  the  character  and  destiny  for  life. 
One  wrong  decision  has  not  unfrequently  been  the 
means  of  clothing  the  prospects  of  an  individual  with 
gloom  and  disgrace ;  while  one  good  purpose,  one 
victory  gained  over  temptation,  has  often  proved  the 
seed  which  has  yielded  a  rich  harvest  of  reputation 
and  virtue. 

But  if  the  influence  of  a  single  action,  whether 

good  or  bad,  has  often  such  a  decisive  and  visible 

bearing  upon  future  character,  what  shall  be  said  of 

the  combined  influence  of  all  the  actions  which  an 

3* 


30  IMPORTANCE     OF     THE 

individual  performs,  during  a  considerable  period  of 
life,  and  especially  in  the  season  of  youth  ?  It  is  at 
this  period  that  the  habits  of  thought,  and  feeling, 
and  action,  are  formed  ;  that  the  inclinations  usually 
become  fixed ;  and  the  whole  character  assumes  a 
definite  complexion.  It  would  seem  probable,  there- 
fore, antecedently  to  experience,  that,  in  general,  the 
first  impulse  given  to  the  mind  and  heart  would  be  the 
decisive  one.  But  what  reason  teaches,  experience 
abundantly  confirms.  If  we  look  abroad  into  the  world, 
some  indeed  we  shall  find  who  have  disappointed  the 
hopes  which  they  early  awakened  in  respect  to  useful- 
ness and  piety ;  and  others,  whose  early  life  was  a  scene 
of  profligacy,  who  have  been  afterwards  plucked  as 
brands  from  the  burning ;  but  in  the  great  major- 
ity of  instances,  it  will  appear  that  the  direction 
w^hich  the  character  received  in  youth,  is  retained  in 
every  succeeding  period  of  life.  In  far  the  greater 
number  of  cases  in  which  you  see  old  age  cheered 
by  the  hopes  and  comforts  of  religion,  you  will  find 
that  the  foundation  of  this  tranquillity  was  laid  in  the 
morning  of  life  ;  and  on  the  other  hand,  where  you 
see  ho  iry-headed  vice  shuddering  in  despair  on  the 
boarders  of  eternity,  it  will  usually  be  safe  to 
conclude  that  the  agony  which  you  witness  is 
to  be  referred  especially  to  the  early  neglect  of 
religion. 

Hitherto  I  have  spoken  only  of  the  influence 
which  the  period  of  youth  exerts  upon  the  subse- 
quent periods  of  the  present  life  :  but  its  influence  is 
equally  decisive  upon  ovr  whole  future  existence. 
In  many  cases,  indeed,  the  season  of  youth  consti- 
tutes the  whole  period  of  life,  and,  of  course,  the 


P  E  R  I  O  D      O  F     Y  O  U  T  H  .  31 

whole  period  of  probation:  in  all  such  instances, 
none  can  doubt  that  it  must  be  decisive  of  the  soul's 
everlasting  destiny.  Nor  is  the  case  materially  dif- 
ferent, where  life  is  continu  ;d  even  to  old  age  ;  for 
if  our  condition  in  a  future  world  depends  upon  our 
character  at  death,  and  if  our  character  in  the  later 
periods  of  the  present  life  usually  takes  its  com- 
plexion from  the  period  of  youth,  then  it  follows  that 
the  influence  of  this  period  reaches  onward  to  eter- 
nity ; —  that  it  is  emphatically  the  seed-time  for 
eternal  life  or  eternal  death. 

III.  Another  consideration  which  still  farther  il- 
lustrates the  importance  of  the  period  of  youth  is, 
that  it  furnishes  peculiar  advantages  for  rendering 
the  whole  future  existence  happy  ;  or  for  hecoming 
practically  religious. 

There  is  a  general  susceptibility  of  character  at- 
tending this  period,  which  is  favorable  to  the  culti- 
vation of  religion.  I  mean  not  to  imply  that  the 
human  heart  is  not  originally  the  seat  of  corrupt 
inclinations  ;  for  that  were  to  call  in  question,  not 
only  the  decision  of  the  oracles  of  God,  but  the  re- 
sults of  every  day's  experience.  But  this  melan- 
choly truth  notwithstanding,  it  admits  of  no  question 
that  there  is  something  in  the  very  state  of  the  soul 
during  the  period  of  youth,  which  may  be  said,  in  a 
comparative  sense,  to  favor  the  work  of  its  own 
sanctification.  The  understanding,  not  having  been 
brought  under  the  dominion  of  prejudice,  is  open  to 
the  reception  of  truth.  The  conscience,  not  having 
had  its  dictates  frequently  opposed  and  trifled  with, 
is  ready  faithfully  to  discharge  its  ofTice.     The  vari- 


32  IMPORTANCE      OF     THE 

ous  affections  of  the  heart  are  easily  excited ;  and 
more  easily  than  at  any  subsequent  period,  may  re- 
ceive a  right  direction.  Who  will  not  say  that  there 
is  in  all  this  a  most  desirable  preparation  for  be- 
coming truly  religious  ;  especially  when  the  state  of 
the  soul  to  which  I  have  here  referred,  is  contrasted 
with  that  almost  invincible  prejudice,  that  deep  moral 
insensibility,  which  often  results  from  long  continued 
familiarity  with  the  world. 

Another  advantage  for  embracing  religion  con- 
nected with  this  period,  is,  that  it  is  a  season  of  com- 
parative  leisure.  True  it  is  indeed  that  the  want  of 
time  can  never  be  reasonably  urged  by  any  human 
being,  whatever  may  be  his  age  or  condition,  as  an 
apology  for  the  neglect  of  religion ;  but  there  is  no 
period  in  respect  to  which  it  has  so  little  even  of  the 
semblance  of  reason,  as  that  of  youth.  Then  the 
cares  of  the  world  which  cluster  upon  manhood,  are 
comparatively  unknown.  The  more  active  scenes 
of  life  —  the  strife  of  business,  the  din  of  worldly  en- 
terprise, are  seen  and  heard  only  at  a  distance.  Not 
as  in  subsequent  life,  is  there  a  family  to  be  provided 
for,  and  a  thousand  domestic  cares  pressing  upon 
the  heart,  and  putting  in  requisition  the  hands. 
There  is  much  leisure  for  serious  reading  ;  especially 
for  reading  the  volume  of  inspired  truth,  which  is 
given  to  be  a  light  to  our  feet,  and  a  lamp  to  our 
paths.  There  is  much  leisure  for  serious  reflection, 
and  self-examination ;  for  applying  the  truths  of 
God's  word  to  the  regulation  of  the  heart  and  life. 
There  is  much  leisure  for  private  communion  with 
God ;  for  Christian  intercourse ;  for  attendance  on 
the  various  means  of  religion ;  in  short,  for  every 


PERIOD     OF     YOUTH.  33 

thing  which  may  be  instrumental  either  of  the  reno- 
vation of  the  soul,  or  of  its  growth  in  grace.  The 
season  of  youth,  however  it  may  be  employed,  is 
emphatically  the  leisure  season  of  life  ;  and  he  who 
does  not  find  time  to  become  religious  then,  has  no 
reason  to  expect  that  he  shall  ever  find  it  afterwards. 
It  is  another  favorable  circumstance  in  respect  to 
the  period  of  which  I  am  speaking,  that  the  efforts 
which  are  then  made  towards  a  life  of  religion, 
meet  a  peculiarly  ready  and  cordial  co-operation 
from  Christian  friends.  When  the  Christian  looks 
upon  the  veteran  in  sin,  who  has  reached  an  old  age 
of  carelessness,  though  his  eye  may  affect  his  heart, 
as  he  reflects  upon  his  character  and  his  doom,  yet 
the  hopelessness  of  the  case  seems  to  damp  resolu- 
tion, and  discourage  effort ;  and  even  when  he  dis- 
covers in  him  some  relentings  in  view  of  the  past,  or 
some  anxiety  in  respect  to  the  future,  it  is  difficult 
for  him  to  regard  even  these  as  symptoms  of  thorough 
reformation.  But  in  regard  to  the  young  it  is  far 
otherwise.  So  much  is  there  in  their  circumstances  to 
favor  religious  impressions,  that  Christians  are  pe- 
culiarly encouraged  to  be  faithful  towards  them. 
This  is  true  especially  of  pious  parents.  They  look 
upon  their  children,  in  the  morning  of  life,  with  a 
mixture  of  concern  and  hope ;  and  they  are  prompted 
not  only  by  Christian  feeling,  but  by  parental  affec- 
tion, to  do  every  thing  in  their  power  to  secure  their 
salvation.  Hence  they  often  warn  them  of  the  dan- 
ger of  a  life  of  sin,  and  urge  them  to  enter  immedi- 
ately on  a  life  of  religion.  Hence,  every  indication 
of  serious  feeling  on  the  part  of  their  children  is  re- 
garded by  them  as  a  signal  to  double  their  diligence, 


34  IMPORTANCE     OF     THE 

in  pressing  upon  them  their  obligations,  and  in  en- 
deavoring to  bring  them  to  repentance.  Hence  too, 
they  make  them  the  objects  of  daily  prayer,  and  not 
only  bring  them  around  the  domestic  altar,  but 
earnestly  intercede  for  them  in  the  closet.  Nor  are 
these  efforts  for  the  young  confined  to  parents  ;  but 
Christians  in  general  feel  themselves  especially 
called  upon  to  labor  and  strive  for  their  salvation ; 
and  whenever  they  show  any  symptoms  of  anxiety, 
there  are  many  around  them  who  stand  ready  to 
second  every  effort  they  make  to  escape  from  the 
wrath  to  come.  And  is  it  not  a  privilege,  my  young 
friends,  thus  to  be  wrestled  for  by  Christian  parents ; 
—  thus  to  be  borne  on  the  hearts  of  God's  people  ;  — 
thus  to  be  counselled,  and  exhorted,  and  aided  by 
those  who  are  walking  in  the  path  to  heaven  ?  Let 
repentance  be  delayed  to  old  age,  if  indeed  old  age 
should  ever  arrive  —  and  where  then  will  be  the  pious 
mother  to  embalm  her  supplications  with  her  tears  ; 
or  where  will  be  the  companion  in  years  to  encour- 
age and  accompany  you  in  the  rugged  path  of  self- 
denial  ;  or  where  will  the  Christians  be  found,  who 
will  have  hope  enough  in  respect  to  you  to  come, 
while  your  last  sands  are  running,  and  plead  you 
with  the  earnestness  which  they  now  manifest,  to 
prepare  for  heaven  ? 

As  the  last  and  perhaps  the  most  important  ad- 
vantage for  becoming  religious,  which  belongs  to  the 
season  of  youth,  I  would  say  that  the  Spirit  of  God 
then,  more  frequently  than  at  any  other  period,  exerts 
his  gracious  influences.  These  influences  he  does 
indeed  exert  at  every  period ;  and  sometimes  even 
when  the  heart  has  become  incrusted  with  the  mil- 


PERIOD     OF     YOUTH.  35 

dew  of  spiritual  death  :  but  experience  proves  that 
the  young  are  far  more  likely  to  be  the  subjects  of 
them  than  persons  at  a  more  advanced  period  of  life. 
To  them  he  speaks  most  frequently  through  the  dis- 
pensations of  Providence,  the  preaching  of  the  word, 
the  operations  of  conscience,  and  even  the  vanities  of 
the  world,  and  charges  them  to  make  religion  the  ob- 
ject of  their  immediate  and  supreme  regard.  And  I 
may  appeal  to  the  fact  that  his  efficacious  influences 
actually  are  exerted  during  this  period  far  more  fre- 
quently than  in  any  subsequent  one  ;  that  much  the 
larger  part  of  all  who,  embrace  religion,  do  it  in  the 
morning  of  life.  Let  revivals  of  religion  be  brought 
to  testify  on  this  subject ;  and  if  I  mistake  not,  you 
will  find  that,  while  a  multitude  of  youth,  during  these 
scenes  of  divine  mercy,  are  seen  pressing  into  the 
kingdom,  there  are  comparatively  iew  who  have 
reached  the  period  of  middle  life,  and  only  here  and 
there  an  individual  from  the  ranks  of  old  age.  What 
does  this  fact  prove,  my  young  friends,  other  than 
that  the  Holy  Spirit  is  peculiarly  ready  to  exert  his 
influences  in  bringing  you  to  repentance  ? 

IV.  My  last  general  remark  illustrative  of  the  im- 
portance of  the  period  of  youth  is,  that  it  is  fraught 
with  peculiar  dangers. 

In  illustrating  this  article,  I  shall  take  for  granted 
the  fact  that  man  is  naturally  inclined  to  evil;  —  a 
fact  which,  you  will  readily  perceive,  must  invest 
with  much  additional  importance  the  several  sources 
of  danger  to  which  I  shall  refer. 

There  is  danger  resulting  from  that  very  suscepti- 
bility of  character,  which  has  already  been  mentioned 


36  IMPORTANCE     OF     THE 

as  favorable  to  early  piety.  For  if  tho  mind  is  then 
peculiarly  susceptible  of  truth,  it  is  also  proportion- 
ably  susceptible  of  error.  If  the  conscience  possesses 
all  its  native  sensibility,  opposition  to  its  dictates 
must  exert  a  peculiarly  hardening  influence.  If  the 
feelings  may  be  excited,  with  comparative  ease,  in 
favor  of  religion,  they  may  even  more  readily  be  en- 
listed against  it.  And  hence  the  melancholy  fact  is, 
that  in  a  multitude  of  instances,  the  understanding, 
the  conscience,  the  affections  —  the  whole  man,  has 
become  enslaved  to  a  life  of  sin,  at  the  very  period 
when  he  was  most  susceptible  of  the  influences  of 
piety.  Ji  Let  no  young  person  then  repose  in  the  con- 
viction that  his  mountain  stands  strong,  and  that  he 
is  in  no  danger  of  becoming  a  hardened  transgressor, 
merely  because  he  is  occasionally  roused,  or  melted, 
or  agitated,  under  the  exhibition  of  divine  truth  :  let 
him  take  heed  lest  the  enemy  come,  and  avail  him- 
self of  that  very  susceptibility,  and  bind  him  hand 
and  foot  with  the  cords  of  depravity  and  error,  and 
consign  him  over  to  a  most  fearful  destruction,  "-v 
Moreover,  youth  is  a  season  of  inexperience ;  and 
this  constitutes  another  source  of  danger.  Every 
one  knows  that  our  most  valuable  knowledge  is  de- 
rived from  experience  ;  that  it  is  far  more  accurate, 
more  deep,  more  practical  than  any  other.  But  of 
this  the  young,  from  the  nature  of  the  case,  cannot, 
in  a  great  degree,  avail  themselves  ;  as  it  is  the  ex- 
clusive prerogative  of  riper  years.  They  have  had 
but  little  experience  of  their  own  hearts ;  but  little 
opportunity  of  tracing  out  the  sources  of  human  con- 
duct, of  becoming  acquainted  with  the  evil  principles 
which  lurk  within  them  —  the  treachery,  perverse- 


PERIODOFYOUTH.  37 

ness,  rebellion,  which  constitute  the  elements  of 
man's  depraved  nature.  They  have  had  but  limited 
experience  of  the  world,  and  are  very  inadequate 
judges  of  its  true  character.  They  have  ordinarily 
seen  only  its  bright  side  ;  have  not  often  been  pierced 
by  its  ingratitude,  or  betrayed  by  its  faithlessness,  or 
stung  by  its  neglect.  Of  its  temptations,  too,  of  the 
stratagems  of  the  wicked,  of  the  serpentine  influence 
of  worldly  pleasures,  they  know  comparatively  little. 
How  manifestly  does  this  want  of  experience  give 
the  world  which  they  are  entering  a  powerful  ad- 
vantage over  them.  With  but  a  slight  knowledge  of 
themselves,  they  are  liable  to  misjudge  in  respect  to 
the  circumstances  in  which  they  shall  be  safe,  and  to 
put  character  and  happiness  in  jeopardy,  from  a 
wrong  estimate  of  their  strength  to  resist  temptation. 
With  but  a  slight  knowledge  of  the  world,  they  are 
in  danger  of  trusting  it  where  it  intends  to  betray ; 
and  of  being  carried  headlong  by  its  influence  into 
the  vortex  of  pleasure  and  vice,  while  yet  they  have 
scarcely  suspected  that  they  were  beyond  the  limits 
of  virtue  and  safety.  Many  a  youth  has  gone  into 
the  haunts  of  sin,  and  finally  into  the  world  of  wo, 
because,  at  the  commencement  of  his  course,  he  did 
not  suspect  the  danger. 

Again :  the  world  has  its  thousand  snares ;  and 
here  is  another  source  of  danger  to  the  young.  There 
are  scenes  of  pleasure  which  are  misnamed  innocent; 
which,  while  they  avoid  the  grossness  of  dissipation, 
wear  a  bright  and  fascinating  aspect  to  the  young, 
and  strongly  tempt  them  to  the  neglect  of  religion. 
There  are  scenes  of  profane  and  intemperate  riot, 
which,  though  enough  to  sicken  the  heart  of  piety, 


3S  IMPORTANCE     OF     THE 

hold  out  a  powerful  temptation  to  many  who  have 
given  a  few  of  their  first  years  to  what  is  called  in- 
nocent pleasure.  There  is  the  stage,  with  all  its 
splendid  apparatus  for  destroying  immortal  souls. 
The  most  burning  strains  of  eloquence,  and  the  most 
melting  strains  of  music ;  the  exquisite  efforts  of  the 
pencil  and  of  the  chisel,  are  all  prostituted  to  make 
an  appeal  to  the  youthful  heart  in  favor  of  irreligion 
and  licentiousness.  There  are  evil  books,  written 
with  a  pen  dipped  in  the  poison  of  asps,  for  the  very 
purpose  of  carrying  to  the  youthful  breast  the  ele- 
ments of  pollution  and  death.  There  are  evil  men, 
yes,  and  evil  women  too,  who  go  about  preaching 
the  doctrine  that  religion  is  a  dream,  and  death  an 
eternal  sleep  ;  who  encircle  the  unwary  youth,  in 
his  down-sitting  and  his  up-rising,  with  the  snares  of 
death  ;  and  who  are  prepared  to  celebrate  the  wreck 
of  his  principles  and  of  his  hopes  with  a  shout  of 
fiendlike  exultation.  In  these  circumstances,  who 
will  not  say  that  the  most  appalling  dangers  hang 
around  his  path  ? 

And  now,  in  view  of  all  that  has  been  said,  is  it 
not  manifest  that  youth  is  a  period  of  great  import- 
ance ?  I  ask  you,  my  young  friends,  whether,  as  the 
commencement  of  a  rational  and  immortal  existence, 
and  as  the  period  which  is  probably  to  give  a  com- 
plexion to  that  existence,  it  is  not  too  important  to 
be  devoted  to  any  other  purposes  than  those  for  which 
it  was  designed  ?  Is  it  not  too  important  to  be  wasted 
in  careless  levity,  in  vain  amusement,  in  any  of  the 
unfruitful  works  of  darkness  1  Are  not  its  advant- 
ages for   becoming   religious  too   important  to   be 


PERIODOFYOUTH.  39 

neglected;  its  dangers  too  serious  to  be  regarded 
with  unconcern?  This  critical  and  deeply  interest- 
ing season  will  soon  have  passed  away,  and  the  pe- 
riod of  manhood  will  succeed.  The  period  of  man- 
hood, did  I  say  ?  Ah,  it  may  be  the  period  of  retri- 
bution ;  that  in  which  the  soul  shall  be  mingling  in 
the  hosannas  of  the  redeemed,  or  the  wailing  of  the 
lost.  But  wherever,  or  in  whatever  circumstances, 
future  years  may  find  you,  rely  on  it,  the  period  of 
youth  will  have  contributed  much  to  make  you  what 
you  will  then  be,  both  in  respect  to  your  character 
and  condition.  Regard  each  moment,  then,  as  a  price 
put  into  your  hands  to  gain  wisdom  ;  and  remember 
that  now,  now,  emphatically  in  respect  to  you,  is  the 
accepted  time  ;  now  is  the  day  of  salvation, 


LECTURE     II. 


DANGER     OF     EVIL     COMPANY 


I.   CORINTHIANS,  XV.  33. 
Evil  communications  corrupt  good  manners. 

Nothing  is  so  valuable  to  man  as  his  character. 
This  is  proverbial  even  in  regard  to  the  present  life. 
Strip  him  of  every  thing  else,  and  leave  him  with  a 
good  conscience,  and  what  will  probably  attend  it,  a 
fair  reputation,  and  all  that  you  do  will  be  compara- 
tively harmless.  You  may  have  wounded  his  sensi- 
bility, or  overcome  his  resolution,  or  clouded  his 
worldly  prospects;  but  he  has  that  which,  in  the  end, 
will  be  likely  to  place  him  above  the  power  of  malice. 
His  character  is  a  broad  shield,  which  the  arrows  of 
adversity,  and  even  the  sting  of  detraction,  can  never 
effectually  penetrate.  Be  his  circumstances  what  they 
may,  the  fact  that  he  has  a  good  conscience  and  a 
good  character,  may  justly  render  him  contented  and 
fearless. 

But  if  the  character  which  is  formed  here,  be  im- 
portant in  its  relation  to  our  present  existence,  it  is 
infinitely  more  so,  as  it  stands  connected  with  eternity. 
This  life  is  the  only  period  of  our  probation.  It  is  a 
school  in  which  we  are  training  for  an  immortal  ex- 
istence.    Every  moral  action  of  our  lives  will  exert 


DANGER     OF     EVIL     COMPANY.  41 

an  influence  upon  us  either  in  heaven  or  hell ;  and 
the  sum  of  these  actions  will  decide  the  complexion 
of  our  characters,  and,  of  course,  our  eternal  destiny. 

If  these  remarks  be  just,  then  it  clearly  follows 
that  there  is  no  part  of  our  conduct  which  ought  to 
be  considered  unimportant.  The  least  departure 
from  du!y,  the  least  violation  of  conscience,  may  be 
a  seed  which  will  produce  a  harvest  of  everlasting 
woe.  It  may  be  the  germ  of  a  sinful  habit.  It  may 
be  the  first  of  a  progressive  series  of  wicked  actions 
which  will  extend  through  eternity.  It  may  prove 
the  outer  door  to  the  temple  of  vice ;  and  he  who 
enters  it,  may  reasonably  expect  to  be  led  on,  till  he 
has  explored  all  its  scenes  of  pollution  and  darkness, 
and  till  he  finally  sacrifices  his  immortal  soul  on  the 
altar  of  confirmed  profligacy. 

Perhaps  there  is  no  influence  so  uniform  and  so 
powerful  in  the  formation  of  character,  as  that  of 
example.  This  results  from  the  fact  that  we  are 
creatures  of  imitation  :  there  is  a  principle  in  our 
nature  which  leads  us  instinctively,  and  from  our 
earliest  childhood,  to  copy  the  manners  of  those  with 
whom  we  associate.  This,  to  a  great  extent,  is  invo- 
luntary ;  inasmuch  that  persons  have  often  uncon- 
sciously contracted  peculiarities  of  character,  which, 
when  they  were  reminded  of  them,  they  could  in- 
stantly trace  to  the  example  of  some  friend.  I  do 
not  here  inquire  whether  we  are  more  likely,  from 
our  constitution,  to  imitate  good  or  bad  examples  ; 
but  only  speak  of  the  general  influence  of  example, 
of  whatever  kind,  founded  on  the  fact  that  we  are 
naturally  imitative  beings. 

The    considerations   at  which    I  have   now   just 
4* 


42  DANGEROF 

hinted,  viz.,  that  with  the  characters  which  we  form 
here,  must  be  connected  not  only  our  present  but 
eternal  condition,  and  that  there  is  no  influence  more 
powerful  in  forming  these  characters  than  that  of 
example;  —  these  considerations,  I  think,  must  pre- 
pare you  suitably  to  estimate  the  subject  to  which  I 
am   about   to    call    your    attention;  —  I   mean   the 

DANGER  OF  EVIL  COMPANY.       I  wish  Cach  OUC  of  yOU 

to  hear  for  himself;  and  to  let  conscience  make  a 
faithful  and  honest  application  ;  and  it  is  my  earnest 
prayer  to  God,  and  I  doubt  not  that  it  is  the  prayer 
of  your  parents  who  are  here  among  you,  that  you 
may  so  listen,  and  so  apply,  that  this  discourse  shall 
prove  the  means  of  making  you  better  and  happier 
through  eternity. 

That  evil  company  has  a  corrupting  and  dangerous 
effect,  is  a  fact  so  well  understood,  and  so  universally 
acknowledged,  that  it  would  be  quite  superfluous  to 
enter  into  any  direct  proof  of  it.  The  wisest  man 
in  the  world  has  long  ago  said  that  "  a  companion  of 
fools  shall  be  destroyed  ;"  and  who  has  not  seen  the 
assertion  verified  in  instances  almost  innumerable  ? 
It  will  be  more  to  our  purpose,  therefore,  to  show 
you  the  process  by  which  evil  example  operates  ;  or 
to  notice  the  different  principles  which  it  brings  into 
action,  in  corrupting  the  morals,  degrading  the  cha- 
racter, and  ruining  the  soul. 

I.  The  danger  of  associating  with  wicked  com- 
panions commences  in  the  fact  that  it  renders  vice 
familiar. 

I  know  it  has  been  fashionable  to  say,  in  the  lan- 
guage of  a  distinguished  poet,  that 


EVILCOMPANY,  43 

"  Vice  is  a  monster  of  so  frightful  mein, 
Tiiat  to  be  hated  needs  but  to  be  seen  ;" 

and  on  this  principle  some  have  gone  so  far  as  to 
justify  the  most  profane  and  licentious  exhibitions  of 
the  stage ;  and  have  gravely  contended  that  those 
splendid  scenes  of  impiety,  decked  out  with  all  that 
is  most  attractive  and  provoking  to  the  sensual 
appetites,  are  fitted  indirectly  to  nourish  good  affec- 
tions, and  lead  to  a  virtuous  life.  The  fundamental 
error  of  this  kind  of  philosophy  is  that  it  overlooks 
the  melancholy  fact  that  man  is  a  being  of  depraved 
inclinations ;  and  the  moment  you  bring  him  in  con- 
tact with  vice,  you  place  by  his  side  a  companion  to 
whom  his  arms  and  his  heart  involuntarily  fiy  open. 
However  you  will  account  for  the  fact,  all  experience 
proves  that  there  is  a  tendency  in  human  nature  to 
go  astray ;  and  that  while  nothing  more  than  the 
absence  of  restraint  is  necessary  to  the  formation  of 
evil  habits,  a  habit  of  virtue  and  piety  is  always  the 
result  of  fixed  resolution  and  severe  effort.  If  then 
the  state  of  the  heart  naturally  be  such  as  to  render 
it  most  sensible  to  the  solicitations  of  vice,  you  will 
easily  perceive  how  this  consideration  operates  to 
invest  all  needless  intercourse  with  evil  company 
with  great  danger.  You  may  apply  fire  to  materials 
which  are  exposed  to  the  frost  and  damps  of  winter, 
and  you  will  find  it  difficult  to  produce  a  flame  ;  but 
if  you  bring  it  in  contact  with  some  highly  inflam- 
mable substance,  you  will  see  a  blaze,  or  hear  an 
explosion,  in  an  instant.  In  like  manner,  if  all  our 
inclinations  were  originally  on  the  side  of  virtue, 
the  danger  from  being  familiar  with  vice  might  be 
comparatively  small ;  but  the  case  becomes  greatly 


44  DANGEROF 

changed,  when  it  is  recollected  that  we  have  within 
us  evil  propensities,  which  are  ready  to  kindle  as 
soon  as  the  torch  of  temptation  is  applied  to  them. 

I  am  aware  that  the  circumstances  of  our  present 
condition  sometimes  necessarily  lead  us  to  witness 
scenes  of  wickedness ;  but  this  so  far  as  it  is  unavoid- 
able is  to  be  considered  as  constituting  part  of  our 
trial,  and  as  making  a  loud  demand  for  our  vigilant 
activity  and  resistance.  But  in  a  large  part  of  the 
instances  in  which  young  persons  are  the  witnesses 
of  vice,  it  is  not  because  Providence  places  them  in 
the  way  of  it  in  the  course  of  their  duty,  but  because 
they  are  prompted  by  inclination.  Now  let  me  say 
that  those  of  you  who  have  yielded  so  far  to  curi- 
osity, or  any  other  principle,  as  to  place  yourselves 
deliberately  and  unnecessarily  in  the  way  of  vice  — 
I  care  not  what  kind  it  is — have  unconciously  entered 
into  a  league  with  it.  The  fatal  poison  is  already  in 
your  hand,  and  unless  you  cast  it  from  you  without 
delay,  in  all  probability  you  are  ruined. 

II.  It  is  the  tendency  of  mixing  with  bad  associ- 
ates, to  benumb  and  finally  destroy  the  moral  sense. 

By  the  moral  sense,  you  will  understand  me  to 
mean  that  faculty  or  principle  of  action,  partly  of  an 
intellectual  and  partly  of  a  moral  character,  by  which 
we  discern  the  difference  between  right  and  wrong, 
and  approve  the  one  and  condemn  the  other.  In 
some,  I  suppose,  this  faculty  is  originally  more  active 
and  delicate  than  in  others  ;  but  in  all,  it  is  an  essen- 
tial part  of  the  human  constitution,  and  is  indispensa- 
ble to  moral  agency.  It  is  easy  to  see  that  in  the 
formation  of  character,  much  will  depend  on  culti- 


EVILCOMPANY.  45 

vating  or  neglecting  to  cultivate  it ;  and  of  course, 
whatever  contributes  to  render  our  moral  perception 
less  accurate,  or  our  moral  sensibility  les3  keen,  must 
proportionably  put  in  jeopardy  our  virtue.  Now  let 
me  ask  Avhether  the  voice  of  universal  experience 
does  not  decide  that  mingling  in  evil  company,  and 
witnessing  evil  examples,  has  this  unhappy  tendency? 
Have  not  even  persons  of  an  established  principle  of 
piety,  who  have  been  called,  in  the  course  of  provi- 
dence, to  mingle  in  scenes  of  wickedness,  found  it 
exceedingly  difficult  to  maintain  that  high  and  awful 
sense  of  the  evil  of  sin,  which  they  wished  to  culti- 
vate ;  and  have  they  not  been  obliged  to  fortify  them- 
selves against  this  deadening  influence,  by  a  double 
degree  of  watchfulness  and  prayer?  But  perhaps 
there  are  some  before  me  who  can  bear  testimony 
on  this  subject  from  experience.  Can  you  not  re- 
member the  time  when  some  particular  vice,  say  that 
of  profane  swearing,  or  gaming,  or  drunkenness,  ex- 
cited in  you  emotions  of  disgust  and  even  horror  ;  — 
when  you  could  hardly  look  upon  its  miserable 
victim  without  an  aching  heart?  But  it  may  be 
that  you  have  since  frequently  been  in  vicious  com- 
pany ;  and  the  sounds  of  blasphemy,  and  the  riot  ^' 
and  loathsomeness  of  intemperance,  have  become 
familiar  to  you;  and  has  not  this  familiarity  rendered 
you  insensible,  in  a  great  de.  ree,  to  the  odiousness  of 
these  vices  ?  Nay,  are  there  not  some  among  you 
who  can  now  commit,  without  much  remorse,  sins, 
the  very  thought  of  which  would  once  have  made 
you  tremble  ?  Look  back,  O  young  man,  and  see 
how  far  you  have  already  fallen  towards  the  gulf  of 
profligacy  and  ruin ;  and  then,  in  the  light  of  your 


46  DANGEROF 

past  experience,  and  over  the  ruins  of  a  good  con- 
science, look  forward  and  prophecy  concerning  your 
future  doom ! 

The  extinction  of  the  moral  sense  is  usually  very 
gradual,  and  the  progress  of  its  decline  is  often 
marked,  with  great  accuracy,  by  the  conduct.  Every 
one  knows  that  conscience  is  originally  one  of  the 
most  active  and  powerful  of  all  the  inhabitants  of  the 
human  breast ;  and  that  she  will  never  yield  up  her 
authority  till  she  has  sustained  a  severe  struggle. 
There  is  nothing,  perhaps,  in  which  this  conflict  is 
more  clearly  marked,  than  in  the  progress  of  a 
young  man,  who  has  had  a  pious  education,  towards 
a  habit  of  profaneness.  Though  he  has  been  accus- 
tomed occasionally  to  hear  the  language  of  cursing 
from  others,  the  impressions  of  his  childhood  are  too 
strong,  to  allow  him  immediately  to  copy  it.  At 
length,  in  an  evil  hour,  he  summons  resolution 
enough  to  make  the  awful  experiment  of  uttering  an 
oath ;  but  his  faltering  tongue  and  blushing  cheek 
proclaim,  that  there  is  a  commotion  and  a  remon- 
strance within.  Conscience  rouses  up  all  her  ener- 
gies, and  thunders  out  a  rebuke,  which  almost  puts 
him  into  the  attitude  of  consternation.  Perhaps  his 
early  resolutions  to  reverence  the  name  and  authority 
of  God,  come  thronging  upon  his  remembrance;  — 
or  perhaps  the  instructions  of  other  days,  enforced 
by  parental  affecton,  rise  up  before  him;  —  or  it 
may  be,  that  the  image  of  a  departed  parent,  who  had 
trained  him  up  in  the  way  that  he  should  go,  haunts 
his  busy  and  agitated  mind,  and  reproaches  him  with 
filial  ingratitude.  He  resolves  that  the  dreadful 
privilege  of  taking  the  name  of  God  in  vain,  has 


EVILCOMPANY.  47 

been  purchased  at  too  great  expense ;  and  that  he 
will  not  venture  to  repeat  an  experiment  that  has 
been  so  fruitful  in  remorse  and  agony.  But  pre- 
sently he  is  heard  to  drop  another  oath,  and  another; 
and  in  each  successive  instance,  the  conflict  with 
conscience  becomes  less  severe,  till,  at  length,  this 
faithful  reprover  is  silenced,  and  he  blasphemes  his 
Maker's  name  without  remorse,  and  almost  without 
his  own  observation.  When  I  see  an  ingenuous 
youth  taking  the  first  steps  in  this  path  of  death, — 
when  I  see  his  countenance  change,  and  hear  his 
voice  falter,  and  the  embarrassment  and  awkward- 
ness of  his  manner  tell  me  that  conscience  is  uttering 
her  remonstrances  at  the  very  moment  when  the 
language  of  profaneness  is  upon  his  lips,  —  I  say  to 
myself,  '  Poor  young  man,  little  do  you  know  what 
disgrace  and  wretchedness  you  are  treasuring  up  for 
yourself!'  I  regard  him  as  having  set  his  face  like 
a  flint  towards  perdition ;  and  I  read  on  his  charac- 
ter, in  dark  and  ominous  letters,  "  The  glory  is  de- 
parted!'^ 

It  is  important  here  to  be  observed,  that  the  effect 
of  any  particular  vice  in  destroying  the  moral  sense, 
is  universal;  that  is,  by  being  familiar  with  any  one 
sin,  the  mind  gradually  contracts  a  degree  of  insensi- 
bility to  all  others.  For  instance,  if  you  indulge  in 
profaneness,  — the  sin  of  licentiousness,  or  drunken- 
ness, as  an  offence  against  Cod,  will  not  appear  to 
you  in  its  native  odiousness  ;  for  this  plain  reason, 
that,  by  indulging  in  sin  of  any  kind,  you  lose  your 
regard  for  God's  authority.  There  is  also  such  an 
intimate  connection  between  different  vices,  that  it  is 
exceedingly  difficult  to  be  devoted  to  one,  without 


48  DANGEROF 

being,  in  a  greater  or  less  degree,  the  slave  of  more. 
Remember,  therefore,  that,  in  frequenting  the  com- 
pany of  the  vicious,  you  expose  yourselves  not  only 
to  the  particular  vices  which  you  may  happen  to 
witness  in  them,  but  to  any  others  to  which  subse- 
quent temptations  may  invite  you ;  because,  when 
you  have  once  cast  off  the  fear  of  God,  your  heart 
will  be  open  to  every  bad  impression,  and  will  be  a 
soil  in  which  every  kind  of  sin  will  flourish  luxuri- 
antly. 

III.  It  is  another  effect  of  associating  with  evil 
company,  that  it  checks  the  operation  of  the  princi- 
ple of  shame,  or  renders  one  regardless  of  the  opin- 
ion of  the  world.  This  too  is  part  of  our  original 
constitution ;  and  is  so  essential  and  active  a  princi- 
ple, that  the  absence  of  it  is  always  taken  as  a  deci- 
sive indication  of  confirmed  profligacy ;  insomuch 
that  there  is  hardly  a  more  striking  epitome  of  a 
thoroughly  depraved  character,  than  that  he  is  with- 
out shame.  Though  some  higher  principle  than  a 
regard  to  the  opinion  of  the  world  is  necessary  to 
constitute  an  action  good  in  the  sight  of  God,  or  to 
be  the  foundation  of  a  religious  life  ;  and  though  this 
principle,  like  every  other,  is  liable  to  abuse,  and 
needs  to  be  properly  restrained  and  regulated  ;  still, 
no  doubt  it  was  intended  by  Providence  to  impose  a 
check  upon  our  vicious  inclinations ;  and  so  essential  is 
its  operation  to  the  welfare,  and,  I  may  say,  the  exist- 
ence of  society,  that  if  all  those  evil  propensities 
which  are  now  kept  in  check  by  a  regard  to  the 
opinion  of  the  world,  were  allowed  to  operate  freely, 
it  is  probable  that  all  the  opposition  which  human 


EVILCOMPANY.  49 

laws  could  make  to  the  vices  of  men,  would  be  no 
more  than  the  weakest  mound  of  earth  set  to  defy 
the  angry  torrent,  as  it  comes  rushing  from  the 
mountains.  If,  then,  this  principle  be  so  important 
to  the  preservation  of  virtue  in  the  community,  and, 
of  course,  to  the  virtue  of  each  individual,  surely 
any  thing  which  has  a  tendency  to  extinguish  it  is 
greatly  to  be  deprecated ;  and  that  this  is  the  direct 
tendency  of  evil  company,  must  be  obvious  to  every 
one.  Here  again,  I  appeal  directly  to  the  con- 
sciences of  those,  if  there  be  any  such  before  me, 
whose  experience  renders  them  the  most  competent 
judges.  When  you  first  associated  with  those  who 
took  the  name  of  God  in  vain,  would  not  the  thought 
oiyour  ever  being  heard  to  utter  the  same  language 
have  crimsoned  your  cheek  with  shame  ?  But  after 
a  while,  did  not  this  peculiar  sensibility  to  the  opin- 
ion of  the  world  so  far  wear  off,  that  when  none 
but  your  sinful  companions  were  present,  you  ven- 
tured a  profane  expression  ;  and  even  after  you  could 
swear  fearlessly  in  their  presence,  was  it  not  a  con- 
siderable time  before  you  could  feel  willing  to 
hazard  an  oath  in  the  hearing  of  your  serious  friends? 
And  when,  after  taking  the  name  of  God  in  vain, 
you  have  sometimes  turned  your  face,  and  been  un- 
expectedly met  by  the  reproving  countenance  of 
some  pious  friend,  have  you  not  been  awed  into  con- 
fusion by  the  majesty  of  virtue ;  and  felt  that  you 
have  done  an  act  which,  in  the  estimation  of  that 
good  man,  would  cover  you  with  disgrace  ?  But 
you  may,  for  ought  I  know,  have  long  since  bid 
adieu  to  all  such  scruples  ;  and  you  may  be  con- 
gratulating yourselves  upon  the  victory  you  have 


50  DANGEROF 

gained  over  a  prejudice  of  education  ;  and  you  may- 
have  become  so  shockingly  familiar  with  the  dialect 
o'hell,  that  even  the  presence  of  the  virtuous  and 
good  cannot  restrain  you  from  it:  for  all  this  may 
be  calculated  upon  as  a  legitimate  consequence  of 
being  often  found  in  the  way  of  sinners.  Just  so  it 
is  with  the  sin  of  intemperance.  Probably  the 
greatest  drunkard  in  the  community  can  remember 
the  time  when  he  would  have  shuddered  at  the 
thought  of  thus  foolishly  sacrificing  his  reputation  ; 
and  perhaps  there  was  hardly  ever  an  instance  in 
which  a  man  yielded  to  this  kind  of  temptation  for 
the  first  time,  that  he  was  not  thoroughly  ashamed  of 
it,  and  would  turn  his  face  from  you  when  you  met 
him  in  the  street,  lest  your  countenance  should  re- 
veal to  him  your  pity  or  contempt.  But  by  fre- 
quently resorting  to  the  company  of  drunkards,  and 
by  repeating  a  few  times  the  brutish  experiment,  the 
flush  of  shame  faded  from  his  cheek,  and  made  way 
for  a  still  deeper  hue  of  crimson,  which  proclaims 
that  he  is  a  shameless  sot.  And  so  it  is  with  respect 
to  every  other  bad  habit.  By  frequenting  the  society 
of  the  vicious,  a  person  soon  comes  practically  to  re- 
gard them  as  the  most  important  part  of  the  world ; 
and  consequently,  his  regard  for  the  opinion  of  the 
good,  and  his  fear  of  losing  it,  are  gradually  dimin- 
ished and  destroyed. 

IV.  Another  sentiment  which  is  brought  into  ope- 
ration in  aid  of  a  vicious  habit,  by  associating  with 
wicked  companions,  is  the  dread  of  being"  singular. 

There  is  nothing  that  goes  to  the  heart  of  a  young 
man  like  "the  world's  dread  laugh;"  or  the  idea  of 


EVILCOMPANY.  51 

standing  alone ;  or  of  being  charged  with  supersti- 
tious scruples  of  conscience ;  and  this  is  a  principle 
of  which  the  abettors  of  vice  are  always  sure  to  avail 
themselves,  in  regard  to  those  who  are  inexperienced. 
When  a  young  man,  whose  mind  has  been  stored 
with  good  sentiments  through  the  influence  of  educa- 
tion, falls  into  their  company,  it  is  wonderful  to  ob 
serve  how  their  invention  is  quickened  for  devising 
means  for  his  destruction.  They  take  care  not  to 
display  to  him  all  the  mysteries  of  iniquity  at  once, 
lest  it  should  produce  a  shock  which  should  drive 
him  from  their  society.  At  first,  perhaps,  he  disco- 
vers in  them  nothing  more  than  an  excessive  cheer- 
fulness ;  and  so  far,  he  thinks  they  may  be  imitated 
without  much  danger.  But  it  is  not  long  before 
he  must  take  another  step  ;  and  if  he  hesitates  and 
falters  now,  he  sees  on  one  side,  a  reproachful  frown, 
and  on  the  other,  a  contemptuous  smile ;  one,  perhaps, 
charges  him  with  unmanly  superstition,  and  another 
with  the  want  of  independence ;  or  it  may  be,  the 
whole  fraternity  of  them  set  up  one  general  shout  of 
ridicule.  At  such  a  moment,  I  look  upon  a  young 
man  as  suspended  between  life  and  death ;  and  as 
the  experiment  which  is  now  going  forward  may 
result,  I  expect  his  eternal  destiny  will  be  decided. 
If  I  could  look  into  his  heart  at  this  awful  crisis,  I 
should  expect  to  find  it  in  a  state  of  fearful  agitation  : 
and  if  the  power  of  reflection  had  not  deserted  him, 
to  find  him  proposing  to  himself  some  such  questions 
as  these  :  —  *'  What  step  is  this  which  1  am  now 
tempted  to  take  ?  Whither  will  it  conduct  me  ? 
May  it  not  ruin  my  character,  and  ruin  my  soul  ? 
What  mean  these  counsels  and  warnings  of  my  early 


52  DANGEROF 

youth,  that  now  come  knocking  at  the  door  of  my 
heart  ?  If  I  yield,  will  not  the  hearts  of  my  pious 
friends  bleed  with  tenfold  deeper  sorrow  than  if  I 
were  to  die  ;  —  nay,  will  it  not  almost  send  a  pang  of 
agony  down  into  the  graves  of  my  departed  parents, 
who  dedicated  me  to  God,  and  with  their  dying 
breath  charged  me  to  beware  of  a  life  of  sin  ?  But 
how  can  I  sustain  the  anguish  of  being  singular  ? 
How  can  I  bear  to  be  thought  mean  and  spiritless ; 
to  hear  these  shouts  of  ridicule,  and  witness  these 
expressions  of  contempt?  No,  I  will  not  submit  to 
this  intolerable  burden ;  I  will  rush  headlong  into 
the  haunts  of  sin,  and  endeavor  to  stifle  conscience 
and  drown  reflection.  Cease,  then,  to  trouble  me, 
ye  recollections  of  my  early  days.  Ye  pious  friends, 
who  have  followed  me  all  my  life  with  afl'ectionate 
wishes  and  good  offices,  I  can  heed  you  no  longer ; 
I  will  sooner  pierce  all  your  hearts  with  anguish, 
than  to  stand  alone  and  try  to  stem  this  torrent  of 
ridicule.  And  you  too,  departed  parents,  even  if  I 
knew  I  should  disturb  the  repose  of  your  graves,  and 
plant  a  thorn  in  that  pillow  which  sustains  your 
head  in  yonder  lonely  mansion,  —  I  could  not  bear 
to  be  singular.  Leave  me,  therefore,  friends ;  leave 
me,  conscience ;  leave  me,  every  tender  and  endear- 
ing recollection ;  leave  me  too,  ye  gloomy  forebod- 
ings of  future  misery  ;  and  let  me  sacrifice  myself  as 
quickly  as  I  can  !  I  can  hazard  any  thing  else,  even 
the  eternal  burnings  of  hell ;  but  I  cannot,  I  will  not, 
hazard  the  odium  of  being  singular  !"  I  do  believe, 
my  hearers,  that  many  a  young  man,  who  now  sits 
in  the  seat  of  the  scofl!er,  if  he  would  honestly  tell 
you  his  whole  experience,  would  be  obliged  to  relate 


EVILCOMPANY.  £3 

the  story  of  some  such  conflict  as  this  which  I  have 
here  supposed  ;  and  it  may  be  that  there  are  young 
persons  before  me,  who  can  recollect  something  like 
it  in  their  own  experience.  But  if  I  knew  there  were 
such  a  case,  I  should  hardly  think  it  premature  to 
call  upon  you  to  begin  even  now  to  mourn  for  the 
death  of  an  immortal  soul. 

V.  I  shall  close  the  illustration  of  this  subject  with 
one  more  remark ;  and  that  is,  that  it  is  the  tendency 
of  evil  company  to  separate  a  person  from  the  means 
of  grace. 

What  though  he  may  live  in  the  midst  of  Christian 
privileges,  and  almost  at  the  very  threshold  of  the 
sanctuary;  —  will  he,  think  you,  enter  those  hallowed 
courts,  where  every  thing  betokens  reverence  and 
purity,  when  his  heart  loathes  the  service  of  his 
Maker?  Will  he  deliberately  place  himself  in  the 
way  of  reproof  for  those  very  vices  to  which  he  has 
deliberately  resolved  to  yield  ?  Or  will  he  be  likelv 
to  read  the  word  of  God,  when  he  meets  his  own 
sentence  of  condemnation  on  every  page?  I  do  not 
say  indeed  that  the  whole  extent  of  this  evil  will  or- 
dinarily be  realized  in  the  early  stages  of  vice  ;  on 
the  contrary,  I  well  know  that  its  progress,  for  the 
most  part,  is  gradual:  but  I  do  say  —  and  I  appeal 

to  the  heart  of  every  profligate  for  the  truth  of  it 

that  the  tendency  of  vicious  company  is,  finally,  to 
form  a  complete  separation  from  all  the  means  of 
religion.  If  he  be  entirely  devoted  to  the  service  of 
sin,  it  were  an  absurdity  to  suppose  that  he  should 
have  either  time  or  relish  for  the  service  of  God : 
and  even  if  he  attend  upon  it  with  external  formality 
5+ 


54  DANGEROF 

for  a  while,  it  will  soon  become  too  irksome  to  be 
continued.  And  when  the  means  of  grace  are  once 
abandoned,  I  know  not  where  we  are  to  look  for  a 
more  decisive  symptom  of  a  hard  heart  and  a  repro- 
bate mind.  We  must  not  indeed  venture  to  limit  the 
power  of  the  Most  High ;  but  if  there  ever  be  a  case 
which,  upon  all  the  principles  of  human  probability, 
we  may  pronounce  hopeless,  and  in  which  our  most 
awful  apprehensions  may  reasonably  cluster  around 
the  destiny  of  a  fallen  mortal,  surely  it  is  the  case 
of  him  who  has  voluntarily  cut  himself  off  from  the 
means  of  salvation. 

On  a  review  of  this  subject, 

1.  We  may  see  how  insidious  is  vice.  From 
small  and  almost  imperceptible  beginnings,  it  gradu- 
ally makes  its  way,  till  it  reduces  the  whole  man  to 
its  dominion,  and  brings  into  captivity  every  affec- 
tion and  faculty  of  the  soul.  It  first  throws  out  the 
bait  of  pleasure,  and  flatters  its  victim  on  to  forbid- 
den ground ;  then  it  makes  him  the  sport  of  tempta- 
tion ;  and  does  not  give  him  over  till  he  is  fast 
bound  in  the  chains  of  eternal  death.  In  its  very 
nature,  it  is  deceitful;  it  is  a  stranger  to  all  open 
and  honest  dealing  ;  its  very  element  is  the  region  of 
false  appearances,  and  lying  promises,  and  fatal 
snares.  When  it  addresses  itself  to  the  unwary 
youth,  it  puts  on  a  smiling  countenance,  and  makes 
fair  pretensions,  and  takes  care  to  conceal  its 
hideous  features,  till,  like  a  serpent,  it  has  entwined 
him  with  its  deadly  folds,  and  rendered  his  escape 
impossible.  For  instance,  how  common  is  it  for 
jToung  men  to  yield  to  the  solicitations  of  evil  com- 


EVILCOMPANY.  55 

panions,  from  the  notion  that  it  discovers  great  inde- 
pendence of  character !  But  what  sort  of  independ- 
ence, I  would  ask,  is  that  which  cannot  command 
resolution  enough  to  resist  a  few  worthless  and 
wicked  companions  ?  What  sort  of  independence  is 
that  which  had  rather  put  at  hazard  the  interests  of 
eternity,  than  to  brave  the  sneers  of  half  a  dozen 
vile  associates  ?  The  truth  is  that  the  person  who 
acts  this  part,  shows  himself  the  greatest  coward  that 
walks  the  earth:  he  is  afraid  to  encounter  the  re- 
proaches of  those  whose  censure  is  the  highest 
praise  ;  and  rather  than  to  do  it,  he  deliberately  con- 
signs his  character  and  his  soul  to  destruction. 
Again,  how  often  do  young  men  become  profane, 
from  the  idea  that  profaneness  marks  the  gentleman; 
and  that  to  break  out  occasionally  in  the  language 
of  cursing,  gives  them  a  sort  of  dignity  and  import- 
ance. But  let  them  go  out  into  the  street,  and  see 
in  what  kind  of  characters  this  vice  is  to  be  found  in 
its  most  frightful  perfection ;  and  then  say  whether 
they  wish  to  share  the  honor  of  profaneness  with 
such  companions.  Let  them  listen  to  the  poor 
drunkard  who  has  fallen  down  in  the  highway,  and 
is  just  waking  from  his  beastly  slumber,  and  they 
will  find  him  muttering  an  oath  ;  cursing  the  God 
that  made  him,  or  it  may  be,  the  hand  that  is 
attempting  to  relieve  him.  Let  them  go  into  the 
most  vulgar  circles  where  not  even  decency  is  toler- 
ated, and  there  they  will  find  profaneness,  vulgarity, 
and  intemperance,  mingling  in  the  same  scene  of  dis- 
gusting riot.  And  yet  they  are  cheated  into  the  de- 
lusion that,  at  least,  an  occasional  indulgence  in  this 
vice  makes  them  more  respectable.     They  are  be- 


56  DANGEROF 

guiled,  as  were  our  first  parents  by  the  fatal  apple ; 
and  think  not  of  the  danger,  till  it  is  too  late  to 
avert  it. 

2.  We  learn  from  this  subject,  how  dreadful  is  the 
character  of  a  corrupter  of  others.  Every  wicked 
man  is  more  or  less  chargeable  with  this,  whether 
he  particularly  intends  it  or  not ;  because  it  is  im- 
possible for  him  to  live  in  the  world,  without  exert- 
ing an  influence  upon  those  with  whom  he  associ- 
ates ;  and  this  influence  will  receive  its  complexion 
altogether  from  his  character.  But  there  are  men 
with  whom  the  business  of  corrupting  others  is  a 
profession ;  who  deliberately  lay  their  plans  for 
ruining  immortal  souls ;  who  seize  upon  the  unwary 
youth,  like  the  animal  upon  his  prey,  and  never  leave 
him  till  they  have  accomplished  his  destruction.  I 
know  not  that  there  are  any  such  here :  I  am  willing 
to  believe  there  are  none:  but  if  such  a  man  has 
been  providentially  sent  to  the  sanctuary,  I  cannot 
feel  willing  that  he  should  go  away  without  a  word 
of  warning.  And  I  am  not  going  to  expostulate  with 
you  in  regard  to  the  danger,  or  cruelty,  or  guilt  of 
your  conduct ;  but  only  to  direct  your  thoughts  to 
one  event,  which  will  as  certainly  overtake  you  as 
that  there  is  a  God  in  heaven.  You  are  hastening 
to  the  judgment ;  and  at  that  awful  bar,  you  will 
meet  every  soul  that  you  have  helped  to  destroy ; 
and  the  blood  of  each  of  these  souls  will  be  upon 
your  own  head.  Nay,  more  ;  your  corrupting  influ- 
ence may  be  propagated  from  generation  to  gene- 
ration ;  and  thousands  whom  you  may  never  see  in 
the  flesh,  may  recognise  you  at  the  judgment  as  their 


EVILCOMPANY.  57 

destroyer ;  and  the  united  curses  of  all  these  miser- 
able beings  may  be  heaped  upon  you  through  the 
ages  of  a  suffering  eternity.  If  your  heart  has  not 
absolutely  received  the  dark  seal  of  reprobation,  or 
if  all  the  fountains  of  feeling  have  not  been  con- 
gealed by  the  chilling  atmosphere  of  vice,  must  not 
the  prospect  fill  you  with  horror  ? 

3.  The  subject  supplies  an  important  argument 
to  all  in  favor  of  a  religious  life.  It  is  but  too 
common  for  persons  of  vicious  character  to  take 
shelter  under  the  plea  that  they  injure  none  but  them- 
selves ;  and  that,  whatever  the  consequence  of  their 
conduct  may  be,  they  alone  must  bear  it.  Never 
was  there  a  greater  mistake.  A  corrupt  example, 
even  where  it  is  not  accompanied  by  a  deliberate 
purpose  of  corruption,  mingles  contagion  with  the 
whole  moral  atmosphere  in  which  it  operates ;  and 
such  must  ever  be  its  effect,  until  human  nature  is 
subject  to  a  new  set  of  laws.  What  a  powerful  mo- 
tive is  here  for  a  life  of  virtue  and  piety !  You  are 
acting,  not  for  yourselves  alone,  but  for  the  world 
around  you ;  and  when  we  urge  you  to  a  life  of  reli- 
gion, we  are  pleading  in  behalf  of  the  immortal  inter- 
ests of  your  fellow-men.  What  an  argument  also 
for  the  most  exemplary  circumspection  on  the  part 
of  the  professed  disciples  of  Christ !  You  may  have 
even  a  living  principle  of  religion,  which  will  secure 
your  own  salvation  ;  and  yet  for  the  want  of  proper 
vigilance,  you  may  be  betrayed  into  practices  which 
will  blast  the  rising  germ  of  youthful  promise,  and 
even  cause  the  darkest  shades  of  vice  to  settle  on 
some  heart  which  had  already  begun  to  yield  to  the 
impressions  of  religion.    How  tremendous  the  thought 


58  DANGEROF 

that  a  friend,  by  a  careless  and  unedifying  example, 
should  be  instrumental  in  destroying  his  friend  for 
whom  he  would  even  have  died  !  How  delightful,  on 
the  other  hand,  is  the  reflection,  that,  by  yielding 
your  hearts  and  lives  to  the  purifying  influence  of 
the  gospel,  you  may  not  only  save  yourselves,  but 
may  be  preparing  to  meet  some  in  heaven — it  may 
be,  the  objects  of  your  tenderest  affection  —  who  will 
have  been  conducted  thither  by  the  light  of  your  ex- 
ample ! 

Finally:  Let  every  young-  person  be  deeply  im- 
pressed with  the  danger  of  his  situation,  and  avoid 
the  beginning  of  evil.  I  cannot  suppose  that  there 
is  a  youth  before  me,  who  has  deliberately  formed 
the  purpose  to  resign  himself  to  a  vicious  habit,  and 
to  persevere  in  it  till  he  shall  enter  eternity.  But  I 
have  reason  to  fear  that  there  are  those  here  in 
whom  this  fearful  result  will  actually  be  realized ; 
those  who  are  venturing  into  the  path  of  vice  with 
that  most  idle  of  all  notions,  that  they  shall  retreat 
early  enough  to  save  their  souls.  Alas,  with  all 
your  advantages,  I  fear  you  have  not  yet  learned  the 
slippery  and  insidious  nature  of  vice.  As  well  might 
you  think  to  take  the  deadly  viper  into  your  bosom, 
and  render  him  harmless  by  flattering  words  ;  or  as 
well  might  you  drink  down  the  fatal  poison,  and  ex- 
pect to  stop  its  progress  in  your  system,  when  the 
blood  had  curdled  at  your  heart,  as  to  think  of  being 
the  companion  of  fools,  and  yet  not  be  destroyed.  If 
you  enter  on  a  career  of  vice,  and  make  the  wicked 
your  chosen  companions,  I  acknowledge  that  Omnipo- 
tence may,  in  his  adorable  sovereignty,  pluck  you  as 


EVILCOMPANY.  59 

a  brand  out  of  the  burning  ;  but  witliout  some  special 
interposition  which  you  have  no  right  to  expect,  it  is 
altogether  probable  that  you  will  be  lost  forever. 
Your  own  safety  lies  in  a  cordial,  practical,  immedi- 
ate reception  of  the  gospel  of  Christ.  Every  other 
guide  will  mislead  you:  —  this  will  conduct  you 
safely  and  certainly  to  heaven. 

And  now,  if  such  a  conclusion  would  not  do  vio- 
lence to  all  the  principles  of  human  calculation,  I 
would  fain  believe  that  all  of  you  have  resolved  to 
enter  immediately,  and  in  earnest,  on  a  religious  life. 
But  probably  there  are  some  here,  who  have  not 
even  thought  of  forming  such  a  purpose ;  and  per- 
haps others  who  have  formed  it,  in  whose  remem- 
brance it  will  hereafter  exist,  as  a  monument  of  the 
power  of  temptation,  or  the  treachery  of  the 
heart.  I  confess  that  an  ominous  gloom  settles  upon 
my  mind,  as  it  ventures  forward  to  explore  the  path 
of  these  persons  through  the  darknes  of  futurity.  I 
see  them  going  away  from  this  place,  unaffected  by 
all  which  they  have  heard,  and  returning  to  the 
haunts  of  sin  with  as  keen  a  relish  as  ever.  I  see 
them  becoming  more  and  more  hardened  in  vice, 
turning  their  backs  upon  religious  instruction,  and 
living  as  if  eternity  were  a  dream,  and  the  word  of 
God  a  fable.  At  no  great  distance  onward  in  the 
path  of  life,  I  discover  them  struggling  under  the 
pressure  of  adversity.  I  hear  them  call  to  the  world 
for  assistance ;  but  the  world  turns  a  deaf  ear  to 
their  entreaties.  I  extend  my  views  yet  a  little  fur- 
ther, and  see  these  same  persons  on  the  bed  of  death. 
I  see  by  the  sinking  countenance,  the  fluttering  pulse, 
the  faltering  accents,  that  their  conflict  with  the  de- 


60       DANGER   OF  EVIL  COMPANY. 

stroyer  has  commenced.  I  cast  an  eye  around  me 
to  see  whether  any  of  their  former  vicious  compan- 
ions are  present,  to  try  to  sustain  them  in  this  awful 
exigency;  but  not  one  of  them  is  to  be  seen:  theirs 
was  the  work  of  destruction,  not  of  consolation.  I 
see  them  writhing  in  agonies  unutterable  ;  oppressed 
and  appalled  by  the  prospect  of  an  opening  retribu- 
tion, without  a  hold  in  the  universe  on  which  to 
hang  a  single  hope.  I  hear  their  lamentations  over 
a  misspent  life ;  their  cutting  reflections  upon  their 
miserable  associates ;  their  agonizing  supplications 
for  a  longer  space  for  repentance :  and  while  my 
eye  rests  with  horror  on  the  frightful  impressions 
that  despair  has  made  upon  the  countenance,  I  wit- 
ness the  ominous  change,  which  tells  me  that  the 
soul  is  in  eternity.  And  then,  amidst  all  the  wailings 
of  parental  tenderness  which  surround  me ;  and 
while  my  mind  is  busy  in  trying  to  recollect  some 
word  or  look  which  might  have  been  a  symptom  of 
repentance;  —  even  then,  from  that  world  where 
"hope  never  comes  that  comes  to  all,"  I  seem  to 
hear  echoed  in  groans  of  unavailing  anguish,  "  the 
harvest  is  past,  the  summer  is  ended,  and  I  am  not 
saved !" 

And  is  there  a  youth  before  me,  of  whose  future 
lot  all  this  may  prove  to  have  been  a  faithful  predic- 
tion? Especially,  is  there  one  who  has  been  dedi- 
cated to  God,  and  had  the  benefit  of  a  Christian  edu- 
cation and  parental  prayers,  in  whose  experience 
this  complicated  wretchedness  shall  be  realized  ?  "  O 
Lord  God,  thou  knowest!" 


LECTURE    III. 


DANGER     OF    EVIL     INSTRUCTION, 


PROVERBS,    XIX.    27. 

Cease,  my  eon,  to  hear  the  instruction  that  causeth  to  err  from  the  words 
of  linowledge. 

The  primary  elements  of  a  good  character  are 
good  principles.  Not  that  good  principles  neces- 
sarily imply  a  good  character  ;  for  experience  proves 
that  passion  often  neutralizes  their  influence ;  but  a 
truly  good  character  does  necessarily  involve  good 
principles.  Let  a  system  of  false  opinions  in  re- 
spect to  religion  once  gain  possession  of  any  mind, 
and  what  can  you  expect  but  that  from  this  bitter 
fountain  will  issue  streams  of  corruption  and  death? 

Hence  it  is  that  those  evil  men  who  corrupt  and 
destroy  the  young,  are  exceedingly  apt  to  assail, 
first,  their  religious  principles  ;  not  doubting,  if  they 
can  gain  a  victory  here,  that  they  shall  be  able,  with- 
out difficulty,  to  storm  the  citadel  of  the  heart.  To 
this  end,  they  often  make  the  great  truths  of  religion 
the  subject  of  conversation ;  assailing  them  with 
sophistry  on  the  one  hand,  and  ridicule  on  the  other. 
They  thrust  into  their  hands  books  and  newspapers, 
to  occupy  their  leisure,  which  are  artfully  designed 
to  unhinge  their  moral  and  religious  principles. 
6 


62  DANGEROF 

And  not  unfrequently  this  malignant  agency  is  ex- 
erted in  a  covert  manner  ;  and  the  youth  is  brought 
in  contact  with  these  vehicles  of  death,  and  has 
actually  begun  to  extract  the  poison,  before  he  is 
aware  of  it  In  short,  every  means  of  corrupting  the 
principles  of  the  young  which  the  ingenuity  of  man 
can  devise  has  been  and  still  is  employed ;  and  that 
too  by  persons  of  every  rank,  from  the  highest  to  the 
lowest  in  the  community. 

It  is  in  reference  to  efforts  like  these  that  the  wise 
man  gives  the  advice  contained  in  our  text :  "  Cease, 
my  son,  to  hear  the  instruction  that  causeth  to  err 
from  the  words  of  knowledge."  In  the  spirit  of  this 
direction,  I  shall  endeavor,  in  the  present  discourse, 

first,  to  EXPOSE  SOME  OF  THE  ERRORS  OF  WHICH 
YOUTH,  AT  THE   PRESENT  DAY,  ARE  IN  DANGER;    and, 

secondly,  tjrge  some  considerations  to  dissuade 
them  from  being  found  in  the  way  of  evil 
instruction. 

I.  I  am,  first,  to  expose  some  of  the  errors  of 
which  youth,  at  the  present  day,  are  in 
danger. 

1.  The  first  which  I  shall  notice,  is,  that  the  Bible 
is  not  a  divine  revelation. 

I  am  aware  that  this  is  by  no  means  a  day  of 
triumph  for  infidelity  ;  and  that  the  man  who  now 
openly  casts  off*  the  authority  of  revelation,  does  it 
at  the  expense  of  being  branded  with  at  least  some 
degree  of  public  disgrace.  Still  there  are  to  be 
found  those,  even  at  this  day  —  and  I  fear  not  a  few 
—  who  have  hardihood   enough  to   pronounce  the 


EVIL      INSTRUCTION.  63 

Bible  a  forgery ;  who  deliberately  set  themselves  to 
seal  this  fountain  of  consolation  against  the  wretch- 
ed—  this  fountain  of  salvation  against  the  sinner. 
Unhappily,  we  live  so  near  the  period  in  which  the 
world  was  convulsed  by  what  seemed  the  momentary 
triumph  of  infidelity,  that  infidels  of  our  day  find 
weapons  enough  for  prosecuting  their  malignant  war- 
fare, forged  at  their  hands ;  and  yet,  as  it  would 
seem,  for  no  other  purpose  than  to  keep  a  malignant 
invention  busy,  they  are,  from  time  to  time,  replen- 
ishing their  armory  with  other  weapons  of  their  own 
devising.  Those  to  whom  I  now  refer,  are  open  in 
their  hostility  to  the  Bible  :  they  breathe  out  the 
venom  of  infidelity  wherever  they  go  ;  and  put  their 
books  in  circulation  whenever  they  have  oppor- 
tunity; and  glory  in  their  shame.  But  there  are 
others  who  lend  their  aid  to  the  same  cause  by 
means  a  little  less  direct,  but  not  less  effectual. 
Perhaps  they  will  not  tell  you  that  they  believe  the 
Bible  to  be  a  forgery;  perhaps  they  will  even  give  a 
vague  assent  to  its  being  a  divine  revelation;  —  but 
they  will  tell  you,  with  nearly  the  same  breath, 
of  different  passages  which  have  a  contradictory 
meaning  ;  of  stories  too  trifling,  and  of  doctrines  too 
absurd,  to  have  had  any  such  a  Being  as  God  for 
their  author  :  and  thus,  by  endeavoring  to  bring  into 
contempt  a  part  of  the  Bible,  they  aim  to  destroy  the 
authority  of  the  whole.  So  long  as  men  of  this  cha- 
racter are  scattered  through  society,  who  can  doubt 
that  young  people  are  in  danger  of  being  corrupted 
by  infidelity  ? 

Now,  my  young  friends,  I  will  tell  you,  if  you  are 
ever  tempted  for  a  moment,  to  give  heed  to  those 


64  DANGEROF 

who  would  persuade  you  to  renounce  your  belief  in 
the  Bible  as  a  divine  revelation,  what  you  must  be 
able  to  prove,  before  you  can  consistently  venture  on 
infidel  ground. 

You  must  be  able  to  show  that  the  miracles  of 
which  the  Bible  contains  a  record,  either  were  never 
performed,  or  if  they  were,  that  they  do  not  prove  its 
divine  authority.  If  you  take  the  former  side  of  the 
alternative,  and  say  that  these  miracles  were  never 
performed,  you  must  still  admit  either  that  they 
were  pretended  to  be  performed,  or  they  were  not. 
If  they  were  pretended  to  be  performed,  as  recorded 
in  scripture,  it  behooves  you  to  show  how  it  was 
that  so  many  competent  witnesses,  and  among  them 
the  most  malignant  enemies,  in  circumstances  the 
most  favorable  for  detecting  imposture,  and  for 
several  years  in  succession,  should  actually  have 
been  deceived.  If  you  say  that  they  were  not  pre- 
tended to  be  performed,  then  you  have  to  account 
for  the  fact  that  such  a  record  of  them  as  that  which 
the  Bible  contains,  should  have  been  made,  at  the 
very  time  when  the  imposture  —  if  it  were  one — was 
most  open  to  detection ;  and  that  it  should  have  been 
circulated  first  among  the  very  persons  who  would 
have  been  most  interested  and  most  able  to  detect  it; 
who  yet  never  even  pretended  to  call  the  facts  in 
question.  If  you  say  that  the  record  of  these  mira- 
cles was  not  made  during  the  age  in  which  they  were 
professedly  performed,  but  that  it  was  palmed  upon 
some  succeeding  age,  then  you  have  to  account  for 
the  fact  that  the  whole  mass  of  historical  testimony 
fixes  the  date  of  this  record  to  nearly  the  period  in 
which  they  are  alleged  to  have   been  performed ; 


EVIL      INSTRUCTION.  65 

and  you  have  this  additional  difficulty  to  solve;  — 
how  a  record  of  facts,  purporting  to  have  occurred 
under  the  observation  of  the  very  people  to  whom 
the  record  was  first  given,  could  have  been  received 
by  them  as  a  true  record,  when,  at  the  same  time,  no 
such  facts  had  ever  fallen  within  their  knowledge. 

But  if  you  choose  the  latter  side  of  the  alterna- 
tive, and  say  that  these  miracles  were  actually 
wrought,  but  still  do  not  prove  the  Bible  to  be  a 
divine  revelation;  —  you  have  then  to  show  either 
that  the  God  of  truth  would  give  the  stamp  of  his 
authority  to  falsehood,  or  else  that  these  mighty 
works  were  performed  by  the  aid  of  evil  spirits  ;  for 
that  they  transcended  the  limits  of  human  power, 
admits  of  no  question.  The  former  of  these  suppo- 
sitions—  that  Jehovah  has  lent  his  sanction  to  false- 
hood—  you  will  not  dare  to  admit,  even  in  thought. 
If  you  admit  the  latter,  and  refer  the  miracles  of  the 
Bible  to  diabolical  agency,  then  you  have  this  great 
moral  phenomenon  to  explain  —  how  the  enemy  of 
all  good  came  to  be  so  heartily  and  earnestly  en- 
gaged in  the  destruction  of  his  own  kingdom;  for 
the  manifest  tendency  of  all  the  miracles  of  the 
Bible  was  to  promote  the  cause  of  righteousness. 

Here  then  you  perceive,  at  the  threshold  of  infi- 
delity, you  have  most  serious  difficulties  to  encoun- 
ter ;  but  the  half  has  not  been  told  yoiL  You  have, 
farther,  to  account  for  the  fact  that  this  book  con- 
tains a  long  chain  of  prophecies,  extending  almost 
from  the  beginning  of  the  world  to  the  present  time, 
and  to  all  future  ages;  —  that,  as  the  plan  of  Provi- 
dence has  been  developed,  these  prophecies  have 
regularly  had  their  fulfilment  in  the  history  of  the 
6* 


66  DANGEROF 

church  and  the  world;  —  that  the  most  minute  and 
improbable  events  have  occurred  in  exact  corre- 
spondence with  predictions  which  were  written  ages 
oefore  their  occurrence.  If  there  were  no  divine 
wisdom  here,  whence  this  marvellous  power  of  lift- 
ing- the  veil  that  hides  futurity  ?  How  is  it  that  a 
worm  can  tell  of  things  that  are  to  be,  unless  it  has 
been  mounting  up  above  the  dust,  and  holding  com- 
munion with  Omniscience  ?  Who  dares  be  so  im- 
pious as  to  say  that  Jehovah  would  arrange  the  sys- 
tem of  his  providence,  to  meet  the  conjectures  of 
weak  fanaticism  or  wicked  imposture  ? 

You  have,  moreover,  before  you  can  consistently 
reject  the  divine  authority  of  the  Bible,  to  account 
for  the  fact  that  so  many  different  persons  as  were 
concerned  in  writing  it,  living  in  different  ages,  in 
various  states  of  society,  and  in  circumstances  to 
preclude  the  possibility  of  collusion,  could  have  pro- 
duced a  book  between  whose  various  parts  there  is 
the  most  perfect,  though  evidently  on  their  part  the 
most  undesigned,  harmony.  If  all  the  letters  of 
which  the  Bible  is  composed  were  to  be  separated 
from  each  other,  and  thrown  promiscuously  into  the 
air,  and  should  fall  to  the  earth  in  precisely  the  order 
which  they  originally  held,  making  a  regular  and 
complete  book,  it  would  not  be  a  greater  anomaly 
in  human  experience,  than  would  be  found  in  the 
fact  that  such  a  book  as  the  Bible  is,  in  respect  to 
the  harmony  of  its  parts,  should  have  been  made  in 
the  circumstances  in  which  it  was  made,  independ- 
ently of  divine  inspiration. 

You  have  still  farther  to  account  for  the  fact,  that 
men  living  in  a  rude  state   of  society,  and  many  of 


EVIL     INSTRUCTION.  67 

them  with  the  most  limited  advantages  for  intellectual 
cultivation,  should  have  produced  compositions, 
which,  in  sublimity  both  of  thought  and  language, 
leave  far  behind  the  finest  models  whether  of  ancient 
or  modern  times.  The  most  perfect  specimens  of 
narrative  which  the  world  has  seen,  are  found  in  the 
gospels  ;  but  what  was  there  in  the  laborious  occu- 
pation of  fishermen,  that  gave  promise  of  these 
matchless  performances  ?  If  you  deny  that  these 
persons  wrote  under  divine  inspiration,  whence  the 
mighty  difi*erence  between  their  productions  and 
what  you  could  reasonably  expect  from  persons  in 
the  same  sphere  of  life,  and  with  much  better  advan- 
tages of  education,  among  ourselves  ? 

You  have  also  to  account  for  the  fact,  that  the 
Bible  presents  a  higher  standard  of  moral  purity 
than  is  any  where  else  to  be  found  ;  that  all  its  doc- 
trines and  precepts,  all  its  promises  and  threatenings, 
are  worthy  of  an  infinitely  holy  God.  Tell  us,  if 
this  be  imposture,  how  it  has  come  to  pass  that 
wicked  men — the  enemies  of  holiness — have  pro- 
duced the  holiest  book  that  the  world  has  ever  seen. 
If  they  could  have  done  this,  where  was  the  motive 
to  influence  them  to  it,  so  long  as  it  was  directly 
opposed  to  their  corrupt  views  and  purposes  ?  If 
they  had  desired  to  do  it,  would  it  not  still,  being 
conceived  in  sin,  necessarily  have  borne,  in  a  greater 
or  less  degree,  the  moral  likeness  of  its  authors  ? 

And,  finally,  you  have  to  account  for  the  wonderful 
efficacy  with  which  the  Bible  has  been  attended. 
Compare  the  combined  moral  eflTects  which  have 
been  produced  by  all  the  other  books  in  the  world, 
with  those  which  have  been  produced  by  the  Bible, 


68  .DANGEROF 

and  the  former  dwindle  to  nothing  in  the  comparison. 
It  is  the  Bible  which  is  the  means  of  accomplishing 
such  wonderful  transformations,  as  we  sometimes 
see,  of  human  character  :  making  the  proud,  humble  ; 
the  vindictive,  forgiving  ;  the  cruel,  tender-hearted  ; 
— causing  the  swearer  to  reverence  the  name  of 
God  ;  the  drunkard  to  lay  aside  his  cups  ;  the  disho- 
nest man  to  give  back  his  ill  gotten  gains  ;  and  the 
miser  to  open  his  coft'ers  to  the  call  of  charity.  It 
is  the  Bible  which  has  shed  the  light  of  peace  and 
hope  around  the  path  of  adversity ;  which  has  been 
a  pillow  for  sickness,  and  a  staff  for  old  age  ;  which 
has  caused  the  voice  of  rejoicing  to  rise  even  from 
the  valley  of  death.  It  is  the  Bible  which  has  demo- 
lished altars  of  cruelty  and  temples  of  idolatry ; 
which  has  illumined  the  wilderness  with  the  light  of 
civilization,  and  for  savage  customs  has  substituted 
the  soft  charities  of  life  ;  which,  as  it  travels  round 
the  globe,  sends  abroad  a  healing  influence,  and 
leaves  a  bright  track  of  glory  behind  it.  Whence  is 
it,  I  ask,  that  the  Bible  produces  these  wonderful 
effects,  if  it  has  not  God  for  its  author?  How  is  it, 
if  it  be  the  work  of  man,  that  it  has  survived  all  the 
efforts  which  have  been  made  for  its  destruction  ; 
that,  like  the  burning  bush,  it  has  been  always  on 
fire,  and  yet  has  never  been  consumed  ? 

Such,  my  young  friends,  are  some  of  the  difiiculties 
to  be  encountered,  before  you  can,  with  any  show  of 
reason,  reject  the  divine  authority  of  the  scriptures. 
You  must  be  able  to  show  that  the  miracles  which 
the  Bible  records,  either  were  never  performed,  or  if 
they  were,  that  they  do  not  prove  it  to  be  a  divine 
revelation  ;  that  the  prophecies  which  it  contains, 


EVIL     INSTRUCTION.  69 

notwithstanding  their  literal  and  exact  accomplish- 
ment, were  only  fortunate  conjectures.  You  must 
be  able  to  account  for  the  fact  that  so  many  writers, 
on  such  a  subject,  and  in  such  circumstances,  have 
written  with  perfect  harmony  ;  that  men  compara- 
tively destitute  of  intellectual  culture,  have  written 
with  such  unparalleled  sublimity ;  that  men  of  most 
corrupt  minds,  (for  the  idea  of  imposture  necessarily 
supposes  this,)  have  made  a  book  which  breathes  the 
most  elevated  purity  ;  and  finally  that  this  Book, 
bearing  the  signature  of  Heaven  upon  its  title-page, 
and  thus  affronting  Jehovah  by  a  lie,  has  gone  abroad, 
changing  the  moral  wilderness  into  a  garden,  and 
l^ouring  light  and  joy  into  every  bosom  by  which  it 
has  been  welcomed.  Until  you  are  able  to  account 
for  these  and  many  similar  facts,  you  cannot,  for  a 
moment,  consistently  place  your  foot  on  infidel 
ground.  How,  then,  ought  you  to  estimate  the  cavils 
of  infidelity  %  As  lighter  than  nothing,  till  you  have 
deliberately  and  satisfactorily  met  all  the  difficulties 
which  have  now  been  suggested. 

2.  Another  error  of  which  young  people,  at  the 
present  day,  are  in  danger,  is,  that  no  atonement  was 
necessary  that  God  might  pardon  sin ;  and  that  it 
was  no  part  of  the  design  of  Chrisfs  death  to  make 
an  atonement. 

This  error  is,  of  course,  held  by  all  who  reject  the 
divine  authority  of  the  Bible  :  it  is  held  also  by  many 
who  profess,  in  some  sense,  to  acknowledge  its  claims 
to  inspiration.  The  former  class  deny  the  necessity 
of  an  atonement;  but  regarding  the  Bible  as  a  mere 
human  production,  neither  ask  nor  care  whether  it 


70  DANGEROF 

contains  the  doctrine  or  not.  The  latter  class,  in 
common  with  the  former,  assert  that  an  atonement 
was  not  necessary ;  but  they  go  farther,  and  also 
assert  that  this  doctrine  is  not  found  in  the  Bible. 
Before  you  receive  this  error,  you  ought  to  be  able 
satisfactorily  to  answer  the  following  inquiries. 

Hoio  could  God  grant  an  absolute  pardon  to  the 
sinner,  and  yet  maintain  the  dignity  of  his  character 
and  government  ?  The  law  which  God  has  given 
to  man  as  a  rule  of  conduct,  is  perfectly  holy,  both 
in  its  requisitions  and  in  its  penalty.  But  man,  by 
not  obeying  the  requisitions  of  the  law,  has  become 
obnoxious  to  its  penalty.  Suppose,  now,  that  the 
great  Lawgiver  and  Judge  should  remit  the  offence, 
without  any  expression  of  his  displeasure  against  it; 
in  what  attitude  must  he  place  himself,  in  view  of  the 
intelligent  universe?  Would  not  the  question  be 
agitated  in  every  part  of  the  creation  in  which  the 
fact  was  known  —  why  an  infinitely  wise  and  holy 
God  should  make  a  law  to  be  trampled  upon  with 
impunity ;  and  if  it  were  fit  that  the  law  should  be 
made,  why  it  were  not  also  fit  that  its  honor  should 
be  maintained  ?  Is  it  an  expression  of  infinite  holi- 
ness, to  let  sin  go  unpunished  1  Is  it  an  expression 
of  infinite  wisdom  or  benevolence,  to  connive  at  a 
spirit  of  rebellion  in  one  part  of  the  universe,  and 
thus  to  hold  out  encouragement  to  the  same  spirit  in 
every  other  part  of  it  I  If  these  questions  must  be 
answered  in  the  negative,  then  I  ask,  whether  Reason 
herself  knows  any  other  alternative,  than  that  an 
atonement  must  be  made,  or  the  sinner  must  perish? 

Again  :  If  Jesus  Christ  did  not  die  as  an  atoning 
sacrifice,  whence  the  connection  between  the  ancient 


EVIL     INSTRUCTION.  71 

sacrifices  and  the  pardon  of  sin  ?  That  such  a  con- 
nection existed  under  the  Mosaic  dispensation,  no 
person  who  reads  the  Bible  can  doubt ;  victims  were 
constantly  offered  under  the  name  of  sin-offerings,  as 
an  atonement  for  the  sins  of  the  people.  That  there 
is  no  natural  connection  between  the  slaying  of  an 
animal  and  the  forgiveness  of  sin,  is  obvious ;  and, 
moreover,  the  apostle  expressly  declares  that  "  the 
blood  of  bulls  and  goats  cannot  take  away  sin." 
Whence,  then,  did  these  sacrifices  derive  either  their 
significance  or  their  efficacy,  if  they  are  not  to  be 
considered  as  types  of  the  great  sacrifice  of  Christ  ? 
Moreover  :  How  will  you  reconcile  it  with  infinite 
wisdom,  that  God  should  have  employed  means  so 
disproportioned  in  their  importance  to  the  end 
which  he  designed  to  accomplish  ?  If  the  object  of 
Christ's  death  were  to  make  atonement  for  sin,  then 
here  was  an  end  to  be  answered  of  sufficient  magni- 
tude to  warrant  the  most  expensive  means  that  could 
be  employed.  But  if  he  lived  merely  as  a  teacher, 
and  died  merely  as  a  martyr,  whence  the  wonderful 
preparation  that  was  made  for  his  advent  and  his 
death;  and  whence  the  wonderful  interest  which 
these  events  have  excited,  both  on  earth  and  in  hea- 
ven ?  Why  this  constant  reference  to  the  Messiah 
in  all  the  rites  of  the  ancient  dispensation  ?  Why 
was  he  the  burden  of  prophecy,  during  a  period  of 
four  thousand  years  ?  Why  was  his  birth  celebrated 
by  the  songs  of  angels,  and  his  death  signalized  by 
the  convulsions  of  nature?  If  his  object  had  been 
merely  to  instruct  the  world,  and  to  seal  the  truth  of 
his  testimony  with  his  blood  ;  could  not  this  object 
have  been  effected  by  some  lower  personage  than 


72  •  DANGEROF 

Him  who  was  the  Brightness  of  the  Father's  glory  ? 
and  if  this  were  so,  whence  the  mighty  difference 
between  him  and  his  apostles,  which  should  invest 
his  life  and  death  with  so  much  more  importance 
than  theirs  ?  Whence  is  it  too  that  his  death  awakens 
so  much  wonder,  and  gratitude,  and  joy,  in  heaven  ; 
that  even  the  angels  make  it  the  theme  of  their  high 
praises  ;  if,  after  all,  no  higher  object  was  gained  by 
it  than  to  prove  himself  sincere  in  preaching  an  im- 
proved system  of  moral  virtue  ?  I  ask,  again,  whence 
this  wonderful  disproportion  between  means  and  ends, 
which  there  actually  is,  if  Jesus  Christ  did  not  die  a 
vicarious  sacrifice  for  the  sins  of  the  world  ? 

And  finally,  under  this  article,  what  explanation 
will  you  give  of  the  following  passages  of  scripture, 
consistent  with  a  rejection  of  the  doctrine  of  atone- 
ment ? 

"  Surely  he  has  borne  our  griefs  and  carried  our 
sorrows."  "  He  was  wounded  for  our  transgressions ; 
he  was  bruised  for  our  iniquities  :  the  chastisement 
of  our  peace  was  upon  him,  and  with  his  stripes  we 
are  healed."  "  The  Lord  hath  laid  on  him  the  ini- 
quity of  us  all."  "  Being  justified  freely  by  his  grace, 
through  the  redemption  that  is  in  Christ  Jesus." 
"  Whom  God  hath  set  forth  to  be  a  propitiation 
through  faith  in  his  blood,  to  declare  his  righteous- 
ness for  the  remission  of  sins  that  are  past  through 
the  forbearance  of  God."  "  Even  as  the  Son  of  Man 
came  not  to  be  ministered  unto,  but  to  minister,  and 
to  give  his  life  a  ransom  for  many."  "  Who  his  own 
self  bare  our  sins  in  his  own  body  on  the  tree."  "  In 
whom  we  have  redemption  through  his  blood,  the 
forgiveness  of  sins ;    according  to  the  riches  of  his 


EVIL     INSTRUCTION.  73 

grace."  "  Ye  were  not  redeemed  with  corruptible 
things,  but  with  the  precious  blood  of  Christ,  as  of  a 
lamb  without  blemish  and  without  spot."  "  Unto  him 
that  loved  us,  and  washed  us  from  our  sins  in  his 
own  blood,  and  hath  made  us  kings  and  priests  unto 
God  ;  to  Him  be  glory  and  dominion  for  ever  and 
ever.     Amen." 

These  are  some  of  the  more  prominent  passages 
in  which  the  design  of  Christ's  death  is  exhibited  : 
Which  of  them  all,  let  me  ask,  even  seem  to  teach, 
that  he  died  merely,  or  chiefly,  as  a  martyr  to  the 
truth  of  his  doctrines  1  If  the  doctrine  of  atonement 
is  not  explicitly  taught  here,  we  ask  for  language  in 
which  it  can  be  conveyed  intelligibly. 

3.  Another  error  to  which  young  people,  at  the 
present  day,  are  exposed,  is,  that  a  spiritual  renova- 
tion, or  radical  change  of  character,  is  not  necessary 
to  salvation. 

Bui  what  is  implied  in  salvation?  Nothing  less 
than  being  admitted  to  a  participation  of  the  joys  of 
heaven.  But  what  is  the  character  of  heavenly 
joys?  They  are  perfectly  holy;  nothing  that  de- 
fileth  can  ever  enter  the  kingdom.  What  sort  of 
taste  or  disposition,  then,  must  be  necessary  in  order 
to  relish  or  participate  these  joys  ?  Undoubtedly, 
a  perfectly  holy  one  ;  for  the  very  idea  of  happiness 
includes  in  it  a  correspondence  between  the  taste  of 
the  individual,  and  the  objects  or  pursuits  from  which 
the  happiness  is  derived.  You  might,  for  instance, 
bring  the  most  delicious  food  before  a  man  whose 
taste  was  vitiated  by  disease  \  and  though  the  food 
would  be  good  in  itself,  and  would  be  grateful  to  a 
7 


74  DANGEROF 

healthy  appetite,  yet  to  the  sick  man  it  would  only 
be  an  occasion  of  loathing.  So  also  in  reference  to 
the  joys  of  heaven — though  they  are  not  only  real, 
but  far  surpass  in  extent  all  our  conceptions,  yet,  in 
order  that  they  may  become  ours,  we  must  possess  a 
temper  conformed  to  them.  But  does  man,  by  na- 
ture, possess  this  temper?  Let  every  man's  expe- 
rience answer.  Let  the  history  of  the  world  an- 
swer. Above  all,  let  the  word  of  God  answer. 
"Every  imagination  of  man's  heart  is  evil  from  his 
youth."  "  The  heart  is  deceitful  above  all  things, 
and  desperately  wicked."  "  They  are  altogether  be- 
come filthy :  there  is  none  that  doeth  good,  no  not 
one."  "  The  natural  man  discerneth  not  the  things 
of  the  Spirit  of  God  ;  for  they  are  foolishness  unto 
him ;  neither  can  he  know  them,  because  they  are 
spiritually  discerned."  If  such  be  the  natural  cha- 
racter of  man,  and  such  the  nature  of  heavenly  joys, 
is  it  not  manifest,  even  on  principles  of  reason,  that 
a  radical  change  is  necessary  to  the  sinner,  before  he 
can  be  admitted  to  heaven  ? 

Hear  now  the  direct  testimony  of  God  on  this  sub- 
ject. By  the  mouth  of  his  prophet  Ezekiel,  he  says  : 
"  A  new  heart  also  will  I  give  you,  and  a  new  spirit 
will  I  put  within  you :  and  I  will  take  away  the  stony 
heart  out  of  your  flesh,  and  I  will  give  you  an  heart 
of  flesh."  "  But  as  many  as  received  him,"  says  the 
apostle  John,  "  to  them  gave  he  power  to  become  the 
sons  of  God,  even  to  them  that  believe  on  his  name : 
which  were  born,  not  of  blood,  nor  of  the  will  of  the 
flesh,  nor  of  the  will  of  man,  but  of  God."  Our 
Saviour  himself  declares,  "Except  a  man  be  born 
again,  he  cannot  see  the  kingdom  of  God."     The 


EVIL      INSTRUCTION.  75 

apostle  Paul,  having  described  the  exceedingly  de- 
praved character  of  the  Corinthians  previous  to  their 
conversion,  says,  in  reference  to  the  change  they  had 
experienced :  "  But  ye  are  washed,  ye  are  justified, 
ye  are  sanctified,  in  the  name  of  the  Lord  Jesus,  and 
by  the  Spirit  of  our  God."  And  again :  "  Not  by 
works  of  righteousness  which  we  have  done,  but  ac- 
cording to  his  mercy  he  saved  us,  by  the  washing  of 
regeneration,  and  the  renewing  of  the  Holy  Ghost." 
What  meaning,  having  the  semblance  of  plausibility, 
can  you  attach  to  these  passages,  if  you  deny  that 
they  teach  the  necessity  of  a  radical  change  wrought 
by  the  immediate  influence  of  the  Holy  Spirit,  in 
order  to  salvation? 

4.  The  fourth  and  only  remaining  error  which  I 
shall  here  notice,  is,  that  either  no  punishment,  or 
only  a  limited  one,  awaits  the  wicked  in  a  future 
world. 

If  you  say  that  the  wicked  are  not  to  be  punished 
at  all  in  a  future  state,  you  must  maintain  the  posi- 
tion either  on  the  ground  that  they  will  cease  to  sin 
at  death,  or  else  that  the  connection  between  sin  and 
misery  will  be  dissolved.  Will  you  take  the  former 
g^round,  and  say  that  the  wicked  at  death  are  deli- 
vered from  all  sin?  But  by  what  means  is  this  ac- 
complished? Is  it  by  death  itself?  No;  for  death 
is  only  a  termination  of  the  animal  functions  —  a 
mere  passage  from  one  world  to  another  ;  and  surely 
there  is  nothing  in  this  that  can  afiJect  the  moral  state 
of  the  soul  in  any  way.  But  do  you  say  that  it  is 
by  a  divine  influence,  operating  upon  the  soul  in  the 
action  of  death?     You  say  this  without  any  war- 


76  DANGEROF 

rant ;  for  the  Bible  has  given  no  such  intimation. 
But  if  it  he  so,  this  influence  is  either  exerted  in  con- 
sistency with  man's  moral  nature,  or  it  is  not.  If  it 
is  thus  exerted,  then  of  course  the  sinner  must  be 
conscious,  in  some  measure,  of  those  moral  exercises 
which  precede  and  attend  regeneration ;  must  be 
conscious  of  co-operating  with  the  Spirit  of  God, 
both  in  conviction  and  conversion.  But  this  surely 
is  not  true;  for,  in  a  multitude  of  instances,  the  sin- 
ner dies  in  stupidity  or  delirium,  and  sometimes  in 
the  act  of  challenging  the  vengeance  of  God.  If 
you  say  that  this  influence  is  not  exerted  according 
to  the  laws  of  our  moral  nature,  then,  in  respect  to 
this  point  at  least,  you  make  man  a  mere  machine: 
you  have  gone  over  to  fatalism,  and  are  not  to  be 
reasoned  with. 

But  do  you  choose  the  other  side  of  the  alterna- 
tive, and  take  the  ground  that  the  connection  between 
sin  and  misery  will  not  exist  after  death  ?  But  here 
again,  as  there  is  nothing  in  death  to  destroy  the  ex- 
istence of  sin  in  the  soul,  neither  is  there  any  thing 
in  it  to  change  its  nature.  It  is  part  of  the  nature 
of  sin  to  produce  misery,  just  as  truly  as  it  belongs 
to  the  sun  to  impart  light ;  and  though  this  tendency 
is  not  always  manifest  in  the  present  life,  yet  it  is 
only  on  account  of  the  countervailing  influences 
which  grow  out  of  our  present  condition.  Just  in 
proportion  as  the  sinner  is  removed  from  these  in- 
fluences even  here,  you  see  him  reaping  a  harvest  of 
wretchedness.  As  he  will  be  completely  removed 
from  them  in  a  future  world,  what  can  prevent  sin 
from  having  its  legitimate  operation  in  making  him 
completely  wretched  ? 


EVIL     INSTRUCTION.  77 

But  perhaps  you  admit  that  there  is  a  degree  of 
punishment  in  a  future  world,  but  maintain  that  it 
will  he  limited  in  its  duration.  The  idea  that  an 
immortal  soul  should  be  doomed  to  suffer  inconceiva- 
ble woe,  during  its  whole  existence,  is  so  dreadful,  that 
you  shrink  from  the  admission  of  it. 

And  what  then  ?  Is  that  any  reason  why  you 
should  reject  the  plain  testimony  of  God  ?  Let  it 
be  remembered  that  this  is  a  case  in  respect  to  which 
the  wishes  of  men  have  nothing  to  do.  The  grand 
question  in  relation  to  it  is,  not  what  you  desire  to 
be  true,  but  what  actually  is  true.  The  criminal  on 
the  scaffold  no  doubt  wishes  to  see  his  sentence  re- 
mitted ;  but  that  wish  has  no  influence  to  prevent  the 
executioner  from  doing  his  office.  Not  more  does 
the  dread  which  is  associated  in  your  mind  with  the 
idea  of  eternal  punishment,  constitute  any  evidence 
against  its  reality. 

But  you  say,  perhaps,  that  it  would  not  consist 
with  the  benevolence  of  God  to  inflict  eternal  punish- 
ment for  the  sins  committed  in  this  short  life.  Let 
it  be  remembered  that  we  are  but  miserable  judges 
in  this  matter.  Is  it  consistent  with  God's  infinite 
benevolence  to  bury  the  ship,  laden  with  human  be- 
ings, in  the  mighty  deep ;  or  to  cause  the  earth  to 
open,  and  swallow  up  thousands,  whom  we  are  ac- 
customed to  call  innocent?  None  but  the  atheist 
will  deny  this  ;  for  such  events  actually  do  take  place 
under  his  administration.  By  what  superhuman  wis- 
dom, then,  are  you  enabled  to  decide  that  the  eternal 
punishment  of  the  sinner  cannot  consist  with  infinite 
benevolence'?  Whence  have  you  gained  that  know- 
ledge of  the  exact  influence  of  sin  on  God's  moral 
7» 


78  DANGEROF 

universe,  which  qualifies  you  to  pronounce  that  its 
punishment  must  be  limited,  or  his  perfection  must 
be  sacrificed? 

But  if  the  punishment  of  the  sinner  is  hereafter  to 
come  to  a  termination,  in  what  7nanner  is  this  to  be 
effected  ?  Do  you  say  that  his  sufferings  will  be  dis- 
ciplinary ;  and  that  in  consequence  of  their  reform- 
ing and  purifying  influence,  he  will  ere  long  be  pre- 
pared for  the  happiness  of  heaven  ?  here  again,  this 
is  a  gratuitous  assumption  —  no  such  influence  being 
attributed  to  the  sufferings  of  the  wicked  in  the  word 
of  God.  But  this  notion  is  moreover  contradicted 
by  the  analogy  of  experience.  Would  the  parent,  if 
he  wished  to  reform  an  abandoned  child,  be  likely  to 
confine  him  constantly  to  the  company  of  those  who 
were  equally  or  even  more  abandoned  than  himself? 
And  is  it  not  true  in  fact,  that  when  the  wicked  in 
the  present  life  have  been  doomed  for  their  crimes, 
by  the  sentence  of  human  law,  to  confinement  with 
those  of  a  character  similar  to  their  own,  they  have 
generally  come  away  monuments,  not  of  the  reform- 
ing, but  of  the  corrupting  and  hardening  influence  of 
such  kind  of  punishment  ?  Where  then  is  the  ground 
for  believing  that  the  wicked  in  a  future  world,  by 
being  associated  with  those  who  continually  blas- 
pheme God,  and  oppose  the  interests  of  his  kingdom, 
will  become  conformed  to  his  image,  and  acquire  a 
relish  for  his  service? 

Admitting,  however,  this  remedial  tendency  which 
you  attribute  to  the  sufferings  of  the  sinner,  you 
have  yet  another  difficulty  to  surmount  —  it  is  to  de- 
termine how  the  sinner  can  he  delivered  from  punish- 
ment in  consistency  with  the  sentence  of  God's  law. 


EVIL     INSTRUCTION.  79 

The  only  alternative  that  here  presents  itself  is, 
either  that  he  has  actually  suffered  the  full  penalty 
of  the  law,  and  is  released  on  the  score  of  justice  ;  or 
else  that  his  deliverance  is  effected  through  the  effi- 
cacy of  Christ's  atonement.  But  both  sides  of  this 
alternative  are  mere  assumptions  —  not  warranted 
even  by  the  semblance  of  scripture  authority ;  and 
as  for  reason,  if  she  has  any  thing  to  say  concerning 
them,  it  is  certainly  nothing  in  their  favor.  But 
against  both  these  suppositions,  as  well  as  against 
that  of  the  disciplinary  tendency  of  the  sufferings  of 
the  wicked,  there  stands  arrayed  that  mass  of  divine 
testimony,  which  exhibits  the  present  world  as  the 
only  world  of  probation,  and  the  future  as  a  world  of 
unalterable  retribution.  "  Whatsoever  thy  hand 
findeth  to  do,"  says  Solomon,  "do  it  with  thy  might; 
for  there  is  no  work,  nor  device,  nor  knowledge,  nor 
wisdom,  in  the  grave"  —  the  world  of  departed  spi- 
rits—  "  whither  thou  goest."  Says  the  prophet  Isaiah, 
"  They  that  go  down  into  the  grave,  cannot  hope  for 
thy  truth."  "  The  night  cometh,"  saith  our  Saviour, 
that  is,  the  night  of  death,  "  in  which  no  man  can 
work."  As  there  is  to  be  no  change  in  the  charac- 
ter of  man  after  he  leaves  this  world,  the  scriptures 
teach  that  we  shall  be  judged  according  to  "  the 
deeds  done  in  the  body  ;"  and  rewarded  "according 
to  our  works,"  performed  on  this  side  the  grave.  It 
is  clear  then  that  the  Bible  has  decided  that,  neither 
on  the  ground  of  justice,  nor  on  the  ground  of 
mercy,  will  the  punishment  of  the  sinner  be  re- 
mitted, after  he  has  become  an  inhabitant  of  the 
eternal  world. 


80  DANGEROF 

But  there  are  many  other  passages  of  scripture,  in 
which  the  doctrine  of  eternal  punishment  is  not  only 
implied,  but  explicitly  declared.  The  prophet  Isaiah, 
filled  with  the  most  awful  impressions  of  the  future 
state  of  the  wicked,  exclaims,  "  Who  can  inhabit  ever 
lasting  burnings?"  Our  blessed  Lord  himself, 
speaking  of  the  wicked,  says,  "  These  shall  go  away 
into  everlasting  punishment."  Paul  says  concern- 
ing those  who  obey  not  the  gospel,  that  "  they  shall 
be  punished  with  everlasting  destruction  from  the 
presence  of  the  Lord,  and  the  glory  of  his  power." 
And  John,  in  the  Revelation,  declares  concerning  the 
inhabitants  of  the  bottomless  pit,  that "  the  smoke  of 
their  torment  ascendeth  up /or  ever  and  ever." 

But  you  will  say,  perhaps,  that  the  words  "  ever- 
lasting," "  eternal,"  "  for  ever  and  ever,"  &lc.  do  not 
necessarily  im,ply  unlimited  duration,  as  they  are 
sometimes  used  in  scripture  in  reference  to  objects 
whose  duration  is  acknowledged  to  be  limited.  To 
this  I  reply,  that,  whatever  this  language  may  denote 
in  certain  cases,  the  manner  in  which  it  is  used  as  de- 
scriptive of  the  punishment  of  the  wicked,  precludes 
the  idea  of  limited  duration  ;  for  the  same  language 
which  expresses  the  duration  of  the  miseries  of  the 
wicked,  is  employed,  in  the  very  same  connection,  to 
express  that  of  the  happiness  of  the  righteous  ;  which 
all  acknowledge  to  be  unlimited.  "  Some  shall  arise  to 
everlasting  life,  and  some  to  shame  and  everlasting 
contempt."  "  And  these  shall  go  away  into  ever- 
lasting punishment,  but  the  righteous  into  life  eter- 
nal"—  or  "  everlasting  life  ;"  the  same  Greek  word 
being  used  in  the  latter  case  as  in  the  former.  Here 
then  is  an  example  of  the  strongest  expressions  to  be 


EVIL     INSTRUCTION.  81 

found  in  the  Greek  and  Hebrew  languages,  being 
used  by  the  Spirit  of  God,  and  in  circumstances  in 
no  way  liable  to  exception,  to  describe  the  duration 
of  future  punishment.  The  only  alternative  which 
these  passages  suggest  is,  either  that  the  miseries  of 
the  wicked  will  be  strictly  eternal,  or  else  that  the 
happiness  of  the  righteous  will  be  limited. 

If,  however,  after  all,  you  choose  not  to  admit  the 
passages  already  quoted  as  decisive  on  this  point, 
there  are  others  not  liable  to  the  criticism  to  which  I 
have  referred,  and  which  undoubtedly  convey  the 
idea  of  unlimited  duration,  if  it  can  be  conveyed  by 
human  language.  Such  are  the  following  :  "  Their 
worm  dieth  not,  and  their  fire  is  not  quenched." 
"  They  shall  never  see  lifie."  "  They  shall  never  en- 
ter into  rest."  "  It  were  good  for  that  man  if  he  had 
never  been  born."  Surely  it  would  have  been  better 
for  Judas  to  have  been  born,  if,  after  suffering  mil- 
lions of  ages,  he  should  finally  begin  an  endless 
career  of  happiness  and  glory. 

There  is  yet  another  test  to  which  the  doctrine 
which  I  am  considering  may  very  properly  be  re- 
ferred. I  mean  its  moral  tendency  :  for  it  requires 
no  argument  to  prove  that  that  doctrine  which  re- 
moves any  of  the  restraints  to  sinful  indulgence, 
cannot  have  God  for  its  author. 

Now  then  I  inquire,  if  there  be  no  punishment,  or 
only  a  temporary  punishment,  for  the  wicked,  in  a 
future  world  —  in  other  words,  if  virtue  and  vice  are 
ultimately  to  find  the  same  level, —  I  inquire  what 
there  is  to  keep  a  wicked  man  from  any  deeds  of 
iniquity  to  which  his  inclinations  may  prompt  him, 
provided  only  he  can  escape  the  eye  and  the  arm  of 


82  DANGEROF 

human  law.  The  wretch  whose  ruling  passion 
is  the  love  of  gold,  casts  his  eye  covetously  upon 
your  possessions  ;  but  they  are  so  guarded  that  he 
cannot  reach  them  without  shedding  your  blood  : 
what  hinders  then,  if  death  be  the  gate  of  glory  to 
all,  but  that,  when  he  has  once  satisfied  himself  that 
he  can  escape  detection,  he  should  draw  his  dagger 
and  stab  you  in  the  dark  ?  Nor  is  the  penalty  of 
human  law,  upon  his  principle,  greatly  to  be  dreaded, 
or  even  dreaded  at  all ;  for  it  is  only  anticipating  a 
little  a  momentary  pang,  which  is,  after  all,  the  har- 
binger of  eternal  joy.  Is  it  not  then  manifestly  the 
tendency  of  this  doctrine,  to  throw  open  the  flood- 
gates of  iniquity,  and  to  license  to  the  utmost  every 
corrupt  propensity  of  the  heart  ? 

You  perceive  then,  my  young  friends,  that  you 
have  most  serious  difficulties  to  encounter  from  rea- 
son, scripture,  and  experience,  before  you  can  adopt 
either  scheme  of  universal  salvation.  Be  not  so  un- 
wise as  to  yield  to  the  dictates  of  mere  feeling  on  this 
subject.  It  is  a  matter,  I  repeat,  to  be  decided,  not 
by  the  wishes  of  men,  but  by  the  testimony  of  God. 
To  this  then,  as  the  ultimate  source  of  evidence,  be 
your  appeal ;  and  if  the  doctrine  is  taught  here,  that 
the  punishment  of  the  wicked  will  be  eternal,  remem- 
ber that  heaven  and  earth  shall  sooner  pass  away, 
than  one  jot  or  tittle  of  what  Jehovah  has  threatened 
shall  fail  of  being  accomplished. 

II.  I  have  now  completed  the  examination  which 
I  designed,  of  some  of  the  more  common  errors  to 
which  young  people,  at  the  present  day,  are  exposed: 
I  proceed,  secondly,  to  suggest  some  considera- 


EVIL     INSTRUCTION.  83 

TIONS  WITH  A  VIEW  TO  DISSUADE  YOU  FROM  BEING 
FOUND    IN    THE    WAY    OF    EVIL    INSTRUCTION.         The 

wise  man,  in  the  text,  cautions  the  young,  not  merely 
to  avoid  giving  heed  to  the  instruction  of  the  wicked, 
but  to  avoid  even  hearing  it.  "  Cease,  my  son,  to 
hear  the  instruction  that  causeth  to  err  from  the 
words  of  knowledge."  The  idea  clearly  is,  that  you 
are  not  to  allow  yourselves,  in  any  way,  to  be  familiar 
with  corrupt  sentiments ;  neither  by  reading  bad 
books,  nor  by  listening  to  the  preaching  or  conversa- 
tion of  bad  men. 

1.  The  first  consideration  which  I  shall  offer,  as  a 
reason  why  you  should  not  be  found  in  the  way  of 
evil  instruction,  is,  that  that  there  is  great  danger 
that  you  will  embrace  the  errors  with  which  you 
thus  become  acquainted. 

This  danger  results  partly  from  the  fact  that  men 
naturally  love  darkness  rather  than  light.  Of  this 
fact  the  history  of  the  world  furnishes  abundant 
proof;  else  how  will  you  account  for  it,  not  only 
that  men  in  all  ages  have  misinterpreted  the  voice  of 
God  speaking  to  them  in  his  works  and  ways,  and 
that  they  have  worshipped  every  thing  as  God  but 
Jehovah  himself,  but  also  that  so  many  have  shut 
their  eyes  against  the  broad  light  of  revelation,  and 
have  either  denied  its  divine  authority,  or  else  per- 
verted it  to  sanction  the  most  gross  and  fatal  errors. 
Taking  for  granted  then  this  fact,  it  amounts  to 
nothing  less  than  a  predisposition  in  the  human 
heart  to  the  reception  of  error.  Suppose  your 
bodily  system  was  exactly  predisposed  to  some  con- 
tagious disease,  would  not  that  fact  greatly  increase 


84  DANGEROF 

your  clanger,  on  being  brought  into  contact  with  the 
elements  of  infection  ?  Or  suppose  an  individual  had 
a  strong  thirst  for  intoxicating  liquors,  would  not 
this  invest  with  additional  danger  all  opportunities 
for  indulging  in  the  use  of  them  ?  Is  it  not  equally 
manifest  that  that  natural  aversion  to  the  reception 
of  God's  truth,  of  which  I  have  spoken,  must  be 
peculiarly  favorable  to  the  influence  of  evil  instruc- 
tion? 

But  this  danger  farther  arises  from  the  love  of 
novelty,  and  the  pride  of  opinion.  There  is  some- 
thing exceedingly  grateful  to  many  youthful  minds, 
in  the  reflection  that  they  have  turned  off  from  the 
beaten  track;  —  that  they  have  escaped  from  vulgar 
prejudices,  and  broken  away  from  the  trammels  of 
education,  and  that  they  are  giving  the  world  a  fine 
example  of  independent  thought.  But  this  spirit  finds 
but  little  aliment  in  the  way  of  truth  ;  for  that  is  a 
highway,  and  the  simple  and  unlettered  walk  in  it ; 
and  the  way  to  be  distinguished  from  the  vulgar 
herd,  is  to  leave  this  plain  path,  and  broach  some 
wild  or  wicked  speculation.  More  or  less  of  this 
spirit  no  doubt  belongs  to  human  nature ;  and  though 
you  may  not  hitherto  have  been  sensible  of  its  opera- 
tion, yet  if  you  venture  into  the  way  of  evil  instruc- 
tion, there  is  great  danger  that  you  will  find,  not  only 
that  this  spirit  exists,  but  that  it  exerts  a  powerful 
influence  in  opening  your  mind  to  the  reception  of 
error. 

Moreover,  you  are  in  danger  of  embracing  the 
errors  which  you  accustom  yourselves  to  hear  de- 
fended, from  the  fact  that  familiarity  with  error,  as 
with  vice,  has  a  tendency  to  make  you  insensible  of 


EVIL     INSTRUCTION.  85 

its  deformity.  This  tendency  results  partly  from 
the  power  of  habit,  and  partly  from  the  deceitful 
nature  of  sin ;  and  it  exists  universally,  though  it 
must  be  acknowledged  that  it  is  often  counteracted 
by  the  influence  of  circumstances.  The  process  by 
which  it  discovers  itself,  needs  only  to  be  described, 
to  be  recognised  by  every  one  as  a  reality.  The 
youth  who  has  been  educated  to  reverence  the  Bible 
as  God's  word,  when  he  first  hears  it  assailed  by  in- 
fidel cavils  and  scoffs,  shudders  at  the  impiety,  and 
perhaps  wonders  that  God  suffers  such  a  wretch  to 
live.  He  hears  the  same  thing  the  second  time,  but 
with  less  horror  than  before.  He  hears  it  again  and 
again,  and  at  length  ceases  to  be  affected  by  the  im- 
piety. At  no  distant  period,  he  gathers  bravery 
enough  to  smile  at  what  once  made  him  tremble  ;  to 
assent  to  that,  which  once  drew  from  him  expres- 
sions of  abhorrence.  At  a  more  remote  point  in 
the  process,  he  cordially  takes  the  infidel  by  the 
hand,  and  greets  him  as  a  brother;  thus,  perhaps, 
in  a  little  period,  having  travelled  the  whole  distance 
from  a  firm  belief  to  a  total  rejection  of  the  Bible. 
Say,  my  young  friends,  whether  all  this  is  not  per- 
fectly natural,  and  easily  accounted  for  on  the 
principle  that  familiarity  with  error  blinds  the  mind 
to  its  inherent  odiousness.  Venture  not  then  in  the 
way  of  evil  instruction,  lest,  through  the  operation 
of  the  same  principle,  you  should  be  the  subjects  of 
the  same  disastrous  change. 

Another  consideration  which  renders  it  probable 
that  you  will  embrace  the  errors  which  you  hear  de- 
fended, is,  that,  from  your  age  and  inexperience, 
you  cannot  be  supposed  to  he  properly  furnished  for 
8 


86  DANGEROF 

an  encounter  with  error.  The  man  who,  when  pro- 
perly armed,  might  stand  his  ground  against  a  com- 
pany of  ruffians,  would,  if  stripped  of  his  armor,  fall 
into  their  hands  at  the  first  onset.  In  like  manner, 
the  man  who  has  been  long  accustomed  to  study  his 
Bible,  might  find  little  difficulty,  and  be  in  little  dan- 
ger, in  meeting  the  cavils  of  the  enemies  of  truth ; 
while  he  who  is  comparatively  unacquainted  with 
the  word  of  God,  might  be  easily  entangled  and 
drawn  away  by  their  sophistry.  Taking  it  for 
granted  then  that  you  have  not  that  deep  and 
thorough  knowledge  of  the  Bible  which  might  more 
naturally  be  looked  for  in  advanced  life,  you  cannot 
but  perceive  that  you  are  in  great  danger,  from  this 
circumstance,  of  receiving  the  errors  which  are  de- 
fended in  your  hearing.  Cavils  which  might  be 
satisfactorily  answered  in  many  ways,  and  the  fallacy 
of  which  a  more  thorough  knowledge  of  the  word  of 
God  might  enable  you  instantly  to  detect,  assume, 
from  your  ignorance,  the  weight  of  arguments  ;  and 
there  is  danger  that  you  will  soon  come  to  conclude 
that  what  you  cannot  answer,  is  unanswerable. 

But  the  consideration  which  crowns  the  evidence 
of  your  danger  on  this  subject,  is,  that  multitudes  of 
youth,  from  hearing  evil  instruction,  actually  have 
embraced  the  errors  with  which  they  have  thus  been 
made  familiar .  Yes,  I  could  point  you  to  many  a 
young  person,  who  thought  himself  safe  when  he 
ventured  on  this  forbidden  ground,  and  felt  confident 
that  his  belief  of  the  truth  was  never  to  be  shaken, 
who  can  now  speak  boldly  in  defence  of  the  most 
dangerous  errors,  and  even  pour  contempt  on  the 
revelation  of  God-     Tell  me,  my  young  friends,  what 


EVIL     INSTRUCTION.  87 

there  is  in  your  circumstances  which  promises  that 
the  same  experiment  will  result  more  favorably  in 
respect  to  you.  Rely  on  it,  that  ground  which  your 
curiosity  may  tempt  you  to  explore,  is  beset  with 
snares ;  if  you  venture  among  them,  take  heed  lest 
they  prove  to  you  the  snares  of  death. 

2.  Guard  against  being  found  in  the  way  of  evil 
instruction,  because  there  is  great  danger  that  you 
will  not  only  by  this  means  embrace  error,  but  that 
you  will  retain  it  till  the  close  of  life. 

There  are  two  principles  which  will  operate 
powerfully  towards  such  a  result.  The  first  is,  the 
•pride  of  consistency.  The  circumstances  in  which 
the  error  is  supposed  to  be  embraced,  are  exceed- 
ingly well  fitted  to  bring  this  principle  into  action. 
You  have  become  an  errorist  under  the  teaching  of 
wicked  men,  who  have  watched  you  in  every  step  of 
your  progress,  who  have  triumphed  in  their  success, 
and  have  congratulated  you  on  being  set  free  from 
puritanical  prejudices.  In  your  intercourse  with 
them  and  with  others,  you  have  probably  gloried  in 
your  opposition  to  the  truth  ;  for  it  usually  happens 
that  the  truth  finds  its  bitterest  enemies  in  the  ranks 
of  apostacy.  How  dilficult  then  must  it  be  to  come 
down  from  this  high  stand  which  you  have  taken, 
into  the  dust ;  to  acknowledge,  after  all  your  confi- 
dent boasting,  that  you  have  been  left  to  believe  a 
lie  !  How  hard  to  bear  the  taunting  accusation  of 
fickleness  or  hypocrisy ;  to  be  assailed  by  the  h'ss 
of  contempt,  instead  of  being  greeted  with  the  smile 
of  approbation  !  If  you  have  embraced  error  in  the 
circumstances  to  which  I  have  referred,  is  not  here 


88  DANGEROF 

a  powerful  consideration  to  prevent  you  from 
abandoning  it?  Even  if  doubts  should  sometimes 
force  themselves  upon  you,  is  it  not  probable  that 
this  pride  of  consistency — this  fear  of  the  world's 
dread  laugh,  would  lead  you  to  shake  them  off  as 
soon  as  possible? 

The  other  principle  to  which  I  referred  as  likely 
to  operate  in  preventing  you  from  abandoning  your 
errors,  when  they  are  once  adopted,  is  a  regard  to 
present  comfort.  No  matter  from  what  considera- 
tion you  may  have  been  induced  to  receive  them — 
when  once  received,  they  will  of  course  exert  an  in- 
fluence to  quiet  the  conscience,  and  thus  minister  to  a 
life  of  sin.  The  man  who  speculatively  believes  the 
great  truths  of  the  Bible,  has  but  little  to  defend  him 
against  the  arrows  of  conviction.  When  the  threaten- 
ings  of  God  are  thundered  in  his  ears,  conscience  is 
exceedingly  apt  to  take  advantage  of  his  belief,  to 
stir  up  tumult  and  agony  in  his  heart.  But  the  man 
who  has  embraced  any  fundamental  error,  carries 
a  shield  upon  his  conscience,  which  the  sharpest 
arrows  from  the  quiver  of  the  Almighty  can  scarcely 
penetrate.  He  is  at  ease  under  the  preaching  of  the 
word,  under  the  warnings  of  Providence,  in  revivals 
of  religion,  and  is  even  mighty  to  oppose  the  opera- 
tions of  God's  Holy  Spirit:  but  take  from  him  his 
system  of  error,  and  you  strip  him  of  the  armor  in 
which  he  trusted ;  you  leave  him  as  liable  to  the 
terrors  of  conviction,  as  other  men.  But  in  every 
human  bosom  there  is  a  natural  dread  of  misery ; 
especially  in  the  bosom  of  the  sinner,  a  dread  of 
finding  himself  exposed  to  the  wrath  of  God.  How 
probable  is  it  then,  on  this  ground,  that  if  you  have 


EVIL     INSTRUCTION.  89 

once  yielded  to  the  influence  of  error,  you  will  never 
abandon  it.  It  produces  a  feeling  of  safety  which 
you  love  to  cherish ;  whereas  the  parting  with  it 
must  be  the  signal  for  a  painful  sense  of  exposure  to 
the  most  awful  calamities. 

I  have  said  that  there  is  a  probability  that  a 
system  of  error  once  adopted  will  be  retained  till  the 
close  of  life  :  perhaps  I  ought  rather  to  say  till  near 
the  close;  —  for  experience  proves  that  the  approach 
of  death  has  a  mighty  influence  to  break  up  these 
delusions.  Cases  indeed  occur,  in  which  the  soul 
clings  to  them  to  the  last,  and  even  with  apparent 
triumph ;  but  the  instances  are  far  more  numerous, 
in  which  the  most  honest  confessions,  and  the  most 
gloomy  forebodings,  pronounce  these  systems  of 
error  to  be  refuges  of  lies.  But  this  conviction  is 
often  —  perhaps  usually,  nothing  more  than  the  con- 
viction of  despair.  The  soul,  just  in  the  act  of 
making  its  change  —  though  it  may  abandon  the 
error,  is  not  in  a  condition  to  escape  from  its  influ- 
ence ;  and  hence  it  may  be  said  in  the  most  import- 
ant and  practical  sense,  that  those  by  whom  error  is 
once  received,  will  probably  carry  it  with  them  to 
the  gates  of  eternity. 

3.  Guard  against  being  found  in  the  way  of  evil 
instruction;  because  the  errors  to  which  you  are  thus 
exposed,  if  adopted,  and  retained  till  the  close  of  life, 
must  he  fatal  to  your  souls.  I  here  refer  particu- 
larly to  those  errors  which  have  been  examined  in 
the  former  part  of  this  discourse,  though  they  are  by 
no  means  the  only  ones  of  fatal  tendency. 

Let  it  be  remembered  that  these  errors  are,  in  the 
8* 


90  DANGEROF 

highest  degree,  'practical.  There  are  many  false 
notions,  and  even  in  respect  to  religion,  which  may- 
be held  with  little  or  no  hazard  ;  because  they  are  at 
best  mere  matters  of  speculation,  and  do  not  involve 
any  great  point  of  duty  or  interest.  But  it  is  other- 
wise in  respect  to  those  which  we  have  been  con- 
sidering :  they  contemplate  man  in  his  relations  to 
God  and  eternity ;  and  involve  interests  too  mo- 
mentous for  the  human  mind  adequately  to  estimate. 
I  know  there  are  those  who  will  have  it,  that  nothing 
is  practical  in  religion,  but  what  relates  to  external 
morality  and  to  the  present  life ;  but  surely  those 
are  the  most  practical  truths,  in  the  only  proper 
sense  of  that  word,  which  are  fitted  to  exert  the 
greatest  influence  in  preparing  men  for  heaven  ;  and 
those  the  most  practical  errors,  which  minister  most 
directly  and  effectually  to  the  soul's  everlasting 
destruction. 

But  the  fatal  influence  of  the  errors  of  which  I 
have  spoken,  is  more  directly  manifest  in  the  fact, 
that  they  either  sweep  away  the  ojily  foundation  of 
the  sinner^ s  hope,  or  else  they  effectually  prevent  a 
compliance  with  the  terms  on  which  salvation  is 
offered.  If  you  believe  that  the  Bible  is  not  the 
word  of  God,  then  you  set  at  nought  all  that  God 
has  done  for  your  salvation,  and  fairly  bring  your- 
self under  the  sentence,  "He  that  believeth  not  shall 
be  damned."  If  you  believe  that  Jesus  Christ  has 
made  no  atonement  for  sin,  it  were  absurd  to  suppose 
that  you  should  ever  rest  your  soul's  everlasting 
interests  on  his  atonement ;  and  yet  this  is  the  only 
sure  foundation.  If  you  believe  neither  the  reality 
nor  the  necessity  of  a  renovation  of  heart  by  the 


EVIL     INSTRUCTION.  91 

Holy  Spirit,  what  motive  will  you  have  to  seek  it  ? 
But  Jesus  himself  has  declared,  "  Except  a  man 
be  born  again,  he  cannot  see  the  kingdom  of  God." 
And  finally,  if  you  believe  that  there  is  to  be  no 
punishment,  or  only  a  limited  punishment,  of  the 
wicked  in  a  future  world,  what  influence  will  this 
belief  be  likely  to  exert,  other  than  that  to  Avhich  I 
have  already  referred  ;  that  of  quieting  your  fears, 
and  encouraging  you  to  walk  the  downward  road? 
I  do  not  say  that  it  is  not  possible,  but  that  the  ten- 
dency of  this  latter  doctrine  may,  in  individual 
instances,  be  counteracted ;  but  we  may  safely  say 
that,  if  such  instances  exist,  they  are  exceedingly 
rare ;  and  that  this  error  has  generally  a  most  direct 
and  visible  influence  in  carrying  the  soul  down  to 
perdition. 

And  is  it  so,  my  young  friends,  that  the  errors  to 
which  you  are  exposed  are  fraught  with  such  amaz- 
ing danger  ?  Is  it  so,  that  every  eflfort  made  to  cor- 
rupt your  principles,  is  an  eflbrt  to  destroy  your  souls  ? 
Then  venture  not  into  the  way  of  evil  instruction. 
Regard  with  more  horror  the  man  who  would  shake 
your  belief  in  the  truths  of  religion,  than  the  assassin 
who  waits  to  plunge  a  dagger  into  your  heart.  The 
one  aims  only  at  the  death  of  the  body,  which  must 
die  soon  in  the  course  of  nature :  the  other  aims  at 
the  death  of  the  soul ; — a  death  fraught  with  ever- 
lasting agony.  If  you  are  tempted  to  place  your- 
self, even  for  an  hour,  in  the  way  of  hearing  the 
truths  of  the  Bible  ridiculed  or  opposed,  yield  not  to 
the  temptation,  unless  you  have  made  up  your  mind 
to  encounter  the  agonies  of  the  lost. 


92         DANGER     OF     EVIL     INSTRUCTION. 

And  now  what  remains  but  that  I  exhort  you  to 
value  and  love  the  Bible  1  Be  not  satisfied  with  a 
vague  and  inoperative  assent  to  its  authority  or  its 
doctrines  ;  but  let  your  belief  in  both  be  intelligent 
and  influential.  Study  it  daily  with  diligence  and 
prayer.  Endeavor  not  only  to  become  familiar  with 
its  truths,  but  to  become  imbued  with  its  spirit.  Bind 
it  about  your  heart,  as  the  richest  treasure  that  God 
has  ever  given  to  mortals.  In  this  way,  you  will 
early  become  fortified  against  the  influence  of  evil 
instruction;  will  have  a  sure  guide  amidst  difliculties, 
a  substantial  solace  in  sorrow,  an  unfailing  refuge  in 
death.  Give  me  the  directions  which  the  Bible  fur- 
nishes, and  I  will  ask  for  no  other  guide  amidst  the 
devious  paths  of  human  life.  Give  me  the  conso- 
lations which  the  Bible  yields,  and  I  will  ask  for  no 
other  staff  to  support  me  when  I  go  down  into  the 
dark  valley. 


LECTURE     IV. 


DANGER     OF     A     LIFE     OF     PLEASURE 


ECCLESIASTES,  XI.  9. 

Eejoice,  O  young  man,  in  thy  youth ;  and  let  thy  heart  cheer  thee  in  the 
days  of  thy  youth  ;  and  walk  in  the  ways  of  thine  heart,  and  in  the  sight 
of  thine  eyes :  but  know  thou,  that  for  all  these  things,  God  will  bring  thee 
into  judgment. 

A  MORE  cutting  and  awful  piece  of  irony  than  is 
contained  in  this  passage,  is,  perhaps,  not  to  be  found 
either  in  or  out  of  the  sacred  volume.  The  wise 
man  in  the  first  part  of  the  verse,  assumes  the  cha- 
racter of  a  gay  and  thoughtless  libertine  ;  and,  in  the 
true  spirit  of  a  libertine,  counsels  the  youth  whom 
he  is  addressing,  to  give  himself  up  to  an  unrestrained 
course  of  amusement  and  dissipation.  He  bids  him 
abandon  all  serious  thoughts  of  God,  and  eternity, 
and  religion.  He  welcomes  him  to  the  joys  of  an 
irreligious  and  profligate  life ;  and  gives  him  all  the 
liberty  which  any  sensualist  could  desire.  Having 
so  far  represented  the  wicked  seducer  and  destroyer 
of  the  young,  he  suddenly  lays  aside  his  assumed 
character,  and,  with  all  the  solemnity  of  a  preacher 
from  the  world  of  spirits,  closes  the  verse  in  a  style 
of  the  most  impressive  admonition.  The  same  young 
person,  whom  he  had  just  before  pointed  into  the  path 
of  forbidden  pleasure,  he  now  points  to  the  judgment 


94  DANGEROF 

seat  of  Christ ;  and  alludes  with  awful  emphasis  to 
that  tremendous  reckoning,  which  must  succeed  such 
a  life  as  he  had  recommended.  "  Rejoice,  O  young 
man,  in  thy  youth ;  and  let  thy  heart  cheer  thee  in 
the  days  of  thy  youth  ;  and  walk  in  the  ways  of  thine 
heart,  and  in  the  sight  of  thine  eyes  :  but  know  thou, 
that  for  all  these  things,  God  will  bring  thee  into 
judgment." 

Our  subject,  at  once,  lays  itself  before  you.  In 
the  first  part  of  the  text,  there  is  the  ironical  invi- 
tation to  partake  of  sinful  pleasure  ;  in  the  latter 
part  the  solemn  admonition  to  remember  the 
judgment.  Let  us  endeavor,  so  far  as  we  can,  to 
enter  into  the  spirit  of  both  parts  of  the  passage. 

"  Rejoice,  O  young  man,  in  thy  youth;  and  let  thy 
heart  cheer  thee  in  the  days  of  thy  youth ;  and  walk 
in  the  ways  of  thine  heart,  and  in  the  sight  of  thine 
eyes:" — almost  the  very  language  by  which  many 
youth  at  the  present  day  are  tempted  into  the  path 
of  forbidden  pleasure.  Coming  from  the  lips  of  the 
sensualist,  it  is  no  irony;  it  is  the  honest  language 
of  his  heart ;  and  he  rejoices  when  it  is  listened  to 
and  obeyed. 

Hear  the  sentiment  contained  in  these  words,  a 
little  expanded  :  —  "  You  are  now  in  the  morning  of 
life — the  season  most  free  from  worldly  care,  and 
most  adapted  to  worldly  pleasure.  However  it 
may  be  with  middle  life,  or  old  age,  when  the  vigor 
of  the  body  is  spent,  or  the  animal  spirits  have 
grown  cool,  this  is  not  the  time  for  religion.  You 
were  made  to  enjoy  life  ;  but  religion  is  only  a  course 
of  mortification  and  penance  ;  it  is  the  bondage  both 
of  soul  and  body  —  the  grave  of  all  that  is  bright  and 


A     LIFE     OF     PLEASURE.  95 

goodly  in  the  lot  of  man.  Resist,  then,  the  claims 
of  religion,  at  least  for  the  present.  If  you  should 
think  it  meet  to  beckon  her  to  you  in  your  last  hour, 
as  a  companion  through  the  dark  valley,  be  it  so  ; 
but  while  these  years  of  youthful  buoyancy  are  pass- 
ing off,  make  no  league  with  this  damper  of  human 
joy.  Come  with  us  into  these  scenes  of  mirth  and 
revelry,  in  which  reflection  is  drowned,  and  restraint 
is  not  known :  and  here  let  your  heart  be  surfeited 
with  pleasure.  What  if,  after  having  devoted  hours 
to  amusement,  the  thought  should  occur  to  you,  while 
in  the  solitude  of  your  chamber,  that  all  that  you 
had  enjoyed  was  vanity?  Endeavor  to  convince 
yourself  of  the  contrary,  by  thinking  how  happy 
you  were  while  you  were  listening  to  the  festive 
song,  or  while  you  were  dancing  to  the  sound  of  the 
viol.  What  if  the  open  grave  of  some  beloved  friend 
should  bring  into  your  mind  the  gloomy  thought  of 
dying?  Banish  it  as  an  intruder  upon  the  joys  of 
life  ;  and  think  how  useless  it  is  to  trouble  yourself 
about  what  is  inevitable.  What  if  the  thought  should 
occur  to  you,  while  at  the  gaming  table,  or  in  scenes 
of  profane  and  boisterous  riot,  that  you  have  beloved 
friends  who  would  weep  blood,  if  they  should  know 
where  you  are  and  how  you  are  engaged?  But 
what  right  have  friends  to  abridge  your  pleasure,  so 
long  as  you  are  willing  that  they  should  judge  what 
is  best  for  themselves,  and  you  attempt  no  inter- 
ference with  their  plans  for  enjoyment?  In  a  word, 
let  it  be  your  grand  object  to  drink  as  deeply  at  the 
fountain  of  worldly  pleasure,  as  you  can ;  and  as  the 
hours  of  this  golden  season  whirl  off,  let  there  be  no 
inquiry  agitated  in  your  breast  more  gloomy  than 


96  DANGEROF 

how  you  shall  crowd  into  each  hour  the  largest 
amount  of  careless  gayety  or  sensual  indulgence." 

But,  my  young  friends,  I  dare  not  proceed  farther 
in  this  strain  of  irony,  which  is  suggested  by  my 
text,  lest  some  of  you  should  forget  that  it  is  irony, 
and  should  begin  to  think  that  you  have  found  an 
advocate  for  your  youthful  vanities.  I  pass,  there- 
fore, immediately  to  the  other  part  of  the  subject,  in 
which  I  am  to  enforce  the  awful  warning  contained 
in  the  closing  part  of  the  text.  "  But  know  thou, 
that  for  all  these  things,  God  will  bring  thee  into 
judgment."  What  an  awful  contrast  is  here  pre- 
sented to  the  language  of  the  libertine,  to  which  we 
have  just  been  attending ! 

Reflect  on  the  certainty  of  your  being  brought  into 
judgment.  "  Know  thou,"  says  the  wise  man  ;  that 
is,  "  be  assured  that  the  fact  of  which  I  speak  shall 
take  place,  without  the  possibility  of  failure."  God 
has  not  left  himself  without  witness  on  this  subject, 
either  in  the  constitution  of  our  nature,  or  in  the 
dispensations  of  his  providence.  The  doctrine  of  a 
future  judgment  is  written  more  or  less  legibly  on 
the  conscience  of  every  man  ;  else,  how  will  you  ac- 
count for  that  painful  restlessness  which  attends  the 
remembrance  of  crimes  long  since  committed,  and 
the  record  of  which  is  kept  only  in  the  perpetrator's 
own  bosom  ?  Moreover,  the  unequal  distribution  of 
rewards  and  punishments  in  the  present  life,  in  con- 
nection with  the  immutable  justice  of  God,  seems  to 
constitute  a  ground  of  necessity  for  a  future  retribu- 
tion ;  for  in  what  other  way  shall  the  divine  charac- 
ter be  vindicated  from  the  charge  of  partiality  ?  But 
if  reason  has  not  spoken  with  sufficient  distinctness 


A     LIFE     OF     PLEASURE.  97 

on  this  subject,  you  cannot  say  that  of  the  lively 
oracles;  for  here  the  doctrine  stands  written  with 
God's  own  finger  in  letters  of  light.  The  text  is  de- 
cisive on  this  subject: — "For  all  these  things,  God 
will  bring  thee  into  judgment."  And  again;  "God 
shall  bring  every  work  into  judgment,  with  every 
secret  thing,  whether  it  be  good,  or  whether  it  be 
evil."  And  again :  "  We  must  all  appear  before  the 
judgment-seat  of  Christ,  that  every  one  may  receive 
the  things  done  in  his  body,  according  to  that  he 
hath  done,  whether  it  be  good  or  bad." 

The  evidence  that  you  are  to  be  brought  into  judg- 
ment, then,  is  complete.  Whether  you  take  counsel 
of  reason,  or  hold  communion  with  conscience,  or 
open  the  volume  of  God's  truth,  this  evidence  glares 
upon  you.  Forget  it  you  may ;  trifle  with  it  you 
may ;  but  the  awful  fact  you  cannot  change.  I 
charge  you,  then,  to  remember,  wherever  you  go,  or 
whatever  you  do,  that  there  is  a  tremendous  reckon- 
ing before  you.  Go,  if  you  dare,  into  the  haunts  of 
irreligious  mirth,  and  hear  God's  name  profaned, 
and  join  in  heaping  scandal  upon  the  cross ;  go  and 
hear  the  scoffer  ask,  "  Where  is  the  promise  of  his 
coming?"  and  let  your  heart  overflow  with  sensual 
joy  :  but  remember  that  other  scenes  await  you  ;  re- 
member that  it  has  gone  out  of  the  mouth  of  Him 
who  is  "  the  same  yesterday,  to-day,  and  forever," 
that  you  are  yet  to  be  brought  into  judgment. 

Contemplate  the  purpose  for  which  you  are  to  be 
brought  into  judgment: — "For  all  these  things," 
says  the  wise  man ;  that  is,  the  things  specified  in  the 
preceding  part  of  the  verse  —  giving  yourself  up  to 
a  life  of  vanity  and  pleasure.     You  will  be  brought 

9 


98  DANGEROF 

into  judgment  for  the  waste  of  your  time ;  for  every 
hour  and  moment  which  shall  have  been  devoted  to 
other  purposes  than  those  for  which  your  time  was 
given  you.  You  will  be  brought  into  judgment  for 
all  your  profane  and  idle  discourse,  which  was  fitted 
at  once  to  afiront  your  Maker,  and  to  pollute  your 
own  mind,  and  close  it  against  serious  reflection. 
You  will  be  brought  into  judgment  for  every  scene 
of  vain  amusement ;  for  every  meeting  for  sensual 
excess  ;  for  every  effort  to  stifle  conscience  and  for- 
get God.  You  will  be  brought  into  judgment  for  all 
that  you  have  done  in  corrupting  others  ;  for  the 
deadly  poison  which  has  distilled  from  your  lips,  and 
from  your  example,  operating  like  the  blast  of  death, 
wherever  it  has  been  communicated ;  for  that  fearful 
amount  of  sin  and  wretchedness  which  will  have  re- 
sulted from  the  accumulating  influence  of  your  life 
on  many  successive  generations.  In  a  word,  for  all 
that  belongs  to  a  life  of  pleasure,  whether  it  respect 
action  or  enjoyment,  its  more  immediate  or  more  re- 
mote influences,  you  will  be  brought  into  judgment. 
How  diflerently  will  a  life  of  sinful  pleasure  ap- 
pear to  you,  when  you  come  to  view  it  in  the  light 
of  the  judgment,  from  what  it  does  now,  while  your 
heart  cheers  you  in  the  days  of  your  youth  !  What 
you  here  plead  for  as  innocent,  will  then  be  seen  to 
have  involved  crimson  guilt.  What  you  here  regard 
as  fraught  with  no  danger,  will  there  be  felt  to  have 
contained  the  elements  of  a  heavy  curse.  What 
you  here  treat  with  levity  as  though  it  were  a  dream 
or  a  fable,  will  there  gather  all  the  importance  that 
belongs  to  an  appalling  reality.  How  will  your 
heart  sicken,  and  your  spirit  die  within  you,  Avhen 


A     LIFE     OF     PLEASURE.  99 

the  light  of  eternity  reveals  your  mistake  in  respect 
to  the  object  of  the  present  life !  With  what  emo- 
tions will  you  realize  that  the  period  which  you  have 
spent  in  trifling,  was  the  only  period  given  you  to 
escape  hell  and  to  obtain  heaven ! 

Consider,  farther,  hy  whom  you  are  to  be  brought 
into  judgment.  The  text  asserts  that  "  God  will 
bring  thee  into  judgment ;" —  God,  from  whom  came 
all  the  blessings  which  you  have  perverted  to  pur- 
poses of  sinful  pleasure ;  and  against  whom  every 
sin  that  you  have  committed  has  been  an  act  of  re- 
bellion : —  God,  whose  heart-searching  eye  has  al- 
ways been  intent  upon  you,  noticing  the  birth,  and 
progress,  and  accomplishment,  of  every  sinful  pur- 
pose ;  who  has  been  with  you  when  you  supposed 
yourself  alone ;  and  who  has  kept  an  exact  record 
of  all  that  you  have  thought,  and  spoken,  and  done, 
from  the  first  moment  of  your  existence:  —  God, 
who,  though  long-suffering  and  gracious,  is  yet  just 
and  holy,  and  will  by  no  means  clear  the  guilty ;  who 
has  all  the  means  of  punishment  in  the  universe  at 
his  command,  and  can  execute  with  infinite  ease  the 
penalty  which  his  righteous  authority  ordains.  And 
is  this  the  great  and  awful  Being,  who  is  to  bring 
you  into  judgment?  Say,  whether  it  will  not  be  a 
fearful  thing  to  fall  into  the  hands  of  such  a  Judge  ? 

Were  your  final  retribution  to  be  decided  by  a 
mere  man,  or  a  mere  creature,  you  might  suppose  it 
possible  that  you  should  escape  the  woes  which  hang 
over  your  eternal  destiny.  You  might  hope  some- 
thing from  his  limited  knowledge.  Possibly  he  might 
not  be  acquainted  with  all  your  transgressions  in  all 
their  aggravating  circumstances ;  or  he  might  form 


100  DANGEROF 

too  low  an  estimate  of  the  punishment  which  you 
deserve  on  account  of  them.  Or  you  might  hope 
something  from  his  limited  power.  You  might  ima- 
gine that  by  some  combination  of  energy  or  influence 
which  could  be  formed,  you  might  either  resist  the 
mandate  which  should  summon  you  to  judgment,  or 
prevent  the  execution  of  the  final  sentence.  Or  you 
might  presume  upon  the  triumph  of  mercy  over 
justice.  You  might  hope  that  some  appeal  could 
be  made  to  the  heart  of  the  Judge,  which  should 
lead  him  at  least  to  abate  the  severity  of  your  doom  ; 
even  though  such  mitigation  should  tarnish  his  cha- 
racter, and  weaken  his  government.  But  surely  you 
can  form  no  such  imaginations  in  respect  to  the  infi- 
nite God.  You  cannot  hope  to  evade  the  scrutiny 
of  his  eye,  or  to  resist  the  might  of  his  arm,  or  to 
awaken  a  blind  and  indiscriminate  compassion  in  his 
heart.  What  though  you  may  be  courageous  on 
every  other  occasion,  yet  can  your  heart  endure,  or 
your  hands  be  strong,  when  you  shall  stand  before 
the  throne  of  Almighty  power,  beneath  the  searching 
look  of  Omniscience,  to  receive  a  just  recompense 
for  a  life  wasted  in  sinful  pleasure  ? 

Meditate  on  the  time  of  your  being  brought  into 
judgment.  It  would  seem  that  the  day  of  judgment, 
appropriately  so  called — the  day  which  is  to  make  a 
full  revelation  of  the  secrets  of  every  heart,  and  to 
pour  the  light  of  a  complete  vindication  over  the 
character  of  God  —  is  yet  comparatively  distant. 
There  are  purposes  to  be  accomplished  in  the  scheme 
of  providence,  preparatory  to  that  august  occasion, 
which  may  require  the  lapse  of  ages.  Nevertheless, 
there  is  an  important  sense  in  which  it  may  be  said 


A     LIFE     OF     PLEASURE.  101 

that  the  judgment  is  near.  The  world  into  which 
the  soul  passes  at  death,  is  a  world  of  retribution. 
Whatever  means  God  intends  ever  to  employ  to  bring 
the  sinner  to  repentance  have  been  employed  pre- 
vious to  that  period :  the  first  gleam  of  light  from 
the  eternal  world  reveals  to  the  soul  its  destiny, 
which,  though  not  yet  published  to  the  universe, 
is  fixed  by  a  decree  which  the  whole  creation  could 
not  change ;  and  whatever  the  soul  experiences, 
whether  of  joy  or  of  wo,  subsequently  to  that  period, 
belongs  to  its  everlasting  retribution  ? 

Dream  not,  then,  my  young  friend,  that  the  period 
of  your  being  brought  into  judgment  is  remote.  Will 
you  presume  upon  youth  as  a  security  against  it  ? 
So  did  that  young  man,  who,  the  other  day,  was 
hurried  into  eternity,  in  the  fulness  of  youthful  vigor, 
and  the  bloom  of  youthful  hope.  Will  you  presume 
upon  health  as  a  security  against  it  ?  Go,  then,  and 
read  a  lesson  from  yonder  tomb-stone  ;  and  there 
you  will  find  that  a  protracted  sickness,  and  a  lingering 
death-scene,  are  not  the  necessary  accompaniments 
of  dissolution :  you  will  find  that  death  may  over- 
take you,  while  your  hands  are  strung  with  vigor ; 
and  that  your  passage  through  the  dark  valley  may 
be  the  passage  of  a  moment.  Or  do  you  presume 
on  promising  worldly  prospects?  I  could  point  you 
to  many  a  father  who  would  tell  you  weeping,  that 
he  once  had  a  son  whose  prospects  were,  in  every 
respect,  as  bright  as  yours ;.  but  that  death  had 
marked  him  as  his  victim,  and  he  had  sunk  into  an 
early  grave.  Where,  then,  I  ask,  is  your  security 
against  being  early  brought  into  judgment?  When 
you  go  into  a  scene  of  amusement,  how  do  you 
9* 


102  DANGEROF 

know  but  that  the  summons  may  meet  you  there  ? 
When  you  mingle  in  the  midnight  revel,  can  you 
be  certain  that  you  are  not  passing  the  last  hour  of 
your  probation  ?  When  you  lay  your  head  upon 
your  pillow,  without  lifting  your  heart  to  God,  who  has 
given  you  the  assurance  that  that  is  not  the  night  in 
which  your  soul  is  to  be  required  of  you ;  that  a 
voice  from  eternity  may  not  break  upon  your  ear 
amidst  the  stillness  of  midnight,  calling  you  to  judg- 
ment? But  be  it  so  that  you  should  fill  up  three- 
score years  and  ten,  it  would  still  remain  true  that 
you  are  on  the  threshold  of  the  judgment.  That 
period  —  long  as  it  may  now  seem  to  you — is  but  as 
a  hand's  breadth  ;  while  you  are  dreaming  of  its 
continuance,  it  will  be  spent,  and  your  spirit  will  be 
rushing;  forth  to  meet  its  God.  And  is  it  so,  that  the 
judgment  is  not  only  a  reality,  but  that  its  amazing 
scenes  are  so  soon  to  burst  upon  you  ?  Tell  me, 
then,  O  immortal  soul,  what  account  you  are  prepared 
to  render  of  that  wasted,  perverted  li^e,  when  you 
enter  the  invisible  world,  and  stand  before  the  dread 
tribunal  ? 

Contemplate,  moreover,  the  circumstances  of  your 
being  brought  into  judgment.  If  you  consider  this 
expression  as  referring  to  the  removal  of  the  soul 
by  death  to  a  state  of  retribution,  then  the  circum- 
stances of  this  event  must,  in  a  great  measure,  remain 
concealed,  till  they  are  disclosed  to  you  in  experience. 
In  respect  to  some  of  them,  however,  you  may  form 
at  least  a  probable  opinion.  By  the  power  of  a 
burning  fever,  or  the  gradual  inroads  of  consump- 
tion, or  perhaps  by  some  more  mysterious  form  of 
disease,  you  may  expect  ere  long  to  be  laid  upon  the 
bed  of  death.     It  may  be  that,  in  that  awful  hour, 


A     LIFE     OF     PLEASURE.  103 

you  may  be  given  up  to  delirium  or  insensibility,  and 
may  close  your  eyes  upon  the  objects  of  sense  with- 
out knowing  where  you  are,  or  through  what  scenes 
you  are  passing.  Or  it  may  be  that  your  rational 
powers  will  be  active  and  bright,  so  that  you  will  be 
conscious  of  all  that  happens  to  you  in  your  passage 
through  the  dark  valley.  You  may  see  around  you 
beloved  friends,  who  will  alternately  fasten  upon  you 
a  look  of  mingled  affection  and  agony,  and  turn 
away  to  smother  the  sobs  which  rise  from  a  bursting 
heart.  You  may  be  sensible  that  the  cold  damps  of 
death  are  already  hanging  upon  your  countenance  ; 
that  the  vital  current  is  performing  its  last  passage 
through  your  heart ;  that  you  are  undergoing  the 
convulsive  struggle  which  is  to  dislodge  the  spirit 
from  its  clayey  tabernacle.  And  supposing  that  your 
life  has  been  devoted  to  sinful  pleasure,  how  proba- 
ble it  is  that  conscience  will  pour  its  accusations  into 
your  ears,  and  tell  you  of  an  ofiended  Judge,  and  of 
coming  wrath,  and  of  interminable  wo  !  How  pro- 
bable that  the  ghosts  of  wasted  hours,  and  days,  and 
years,  will  come  up  in  frightful  succession  before  you, 
as  ministers  of  wrath,  when  you  need  so  much  to  be 
attended  byangels  of  consolation!  Amidst  some  such 
assemblage  of  gloomy  circumstances  as  I  have  now 
supposed,  you  may  expect  that  your  spirit  will  take  its 
flight  for  the  eternal  world.  And  while  your  body 
is  dressing  for  the  grave,  that  spirit  will  be  mingling 
in  scenes  of  new  and  awful  interest ;  and  though  it 
will  have  done  with  the  agony  attendant  on  the  dis- 
solution of  the  body,  it  will  be  convulsed  by  an 
agony  far  more  dreadful  —  the  beginning  of  a  never- 
dying  death.     Oh  what  a  moment  will  that  be,  when 


104  DANGEROF 

you  shall  first  know  by  experience  the  misery  of  the 
lost! 

But  if  you  consider  the  text  as  referring  immedi- 
ately to  the  great  day  of  final  decision,  the  circum- 
stances which  will  attend  your  being  brought  into 
judgment,  will  be  of  a  far  difi!erent  character  from 
those  which  we  have  just  described ;  and  while,  in 
the  former  case,  we  learn  them  principally  from 
observation,  in  the  latter,  we  derive  our  knowledge 
solely  from  the  oracles  of  God.  At  the  hour  next 
previous  to  that  in  which  the  immediate  preparation 
for  the  judgment  shall  commence,  your  body,  dis- 
solved into  its  original  elements,  will  be  slumbering 
with  its  kindred  dust;  and  your  spirit  will  be  ming- 
ling with  other  lost  spirits  in  the  region  of  despair. 
Suddenly  the  skies  will  send  forth  a  sound — it  will 
be  a  blast  of  the  trump  of  God,  which  will  echo 
from  one  end  of  the  earth  to  the  other,  bursting  open 
the  doors  of  every  sepulchre,  breaking  up  the  slum- 
bers of  all  their  inhabitants,  and  re-collecting  from 
the  earth,  the  ocean,  the  air,  the  scattered  dust 
of  every  child  of  Adam  that  shall  have  died  since 
the  creation.  The  union  between  body  and  spirit  is 
restored  —  the  same  body  that  was  laid  in  the  dust, 
rises  up  to  meet  the  same  spirit  which  had  animated 
it.  The  Judge  descends  from  heaven,  in  the  glory 
of  his  Father,  and  with  all  his  holy  angels ;  and 
around  his  throne  are  assembled  all  nations,  and 
kindreds,  and  tongues,  and  people.  The  righteous 
are  placed  in  open,  distinguished  honor,  at  his  right 
hand  ;  the  wicked  as  a  public  proof  of  his  indigna- 
tion against  their  character,  are  summoned  to  the 
left.     In  this  latter  class,  you,  who  have  been  devoted 


A     LIFE     OF     PLEASURE.  105 

to  sinful  pleasure,  will  be  found.  There  you  will  be 
obliged  to  contemplate  the  picture  of  your  life,  drawn 
only  in  black,  without  one  bright  stroke  to  relieve 
the  eye  from  a  uniform  and  sickening  gloom.  There 
you  will  be  obliged,  with  all  others  who  have  been 
*' lovers  of  pleasure  more  than  lovers  of  God,"  to 
hear  the  appalling  sentence,  "  Depart,  ye  cursed,  into 
everlasting  fire,  prepared  for  the  devil  and  his  angels." 
Oh,  when  that  piercing  sound  shall  enter  into  your 
ear,  will  it  not  rend  your  heart  with  agony,  and  open 
your  lips  in  wailing  1  For  "  who  can  stand  before 
his  indignation  ?  And  who  can  abide  in  the  fierce- 
ness of  his  anger?" 

Meditate,  finally,  on  the  consequences  of  your 
being  brought  into  judgment.  The  consequence  of 
your  being  summoned  by  death  into  a  world  of  retri- 
bution, will  be  an  entire  separation  from  all  the  ob- 
jects of  sense,  from  all  the  means  of  grace,  from  all 
the  hopes  of  salvation.  You  will  remember,  indeed, 
how  you  once  mingled  in  scenes  of  unhallowed  mirth 
and  revelry ;  but  with  the  remembrance  of  these 
scenes  will  be  associated  the  reflection  that  they  have 
gone  by  for  ever ;  while  the  effect  of  them  remains 
to  be  felt  in  an  interminable  scene  of  anguish.  You 
will  think  of  sabbaths  given  you  to  prepare  for 
heaven,  but  perverted  to  purposes  of  mere  amuse- 
ment :  of  invitations  and  warnings  a  thousand  times 
pressed  upon  you,  but  as  often  treated  with  indiffer- 
ence or  contempt;  of  friends  who  had  come  with 
the  tenderest  concern  to  speak  to  you  of  the  things 
that  belonged  to  your  peace,  but  who  returned  to 
their  closets  mourning  that  they  could  gain  no 
access  to  your  heart.     But  you  will  be  obliged  also 


106  D  A  N  G  E  R      O  F 

to  reflect  that  there  are  no  more  sabbaths  for  you ; 
that  the  last  invitation  of  mercy,  the  last  warning  to 
repent,  has  died  away  upon  your  ear ;  that  no  Chris- 
tian friend  can  come  where  you  are,  to  unburden  a 
full  heart  in  prayers,  and  tears,  and  expostulations, 
for  the  salvation  of  your  soul.  You  may  remenber 
too,  how,  in  all  your  mad  pursuit  of  pleasure,  you 
still  clung  to  the  hope  of  future  repentance  :  but  the 
delusion  is  broken  up :  even  the  atoning  blood  of 
Jesus  can  now  no  longer  reach  you.  And  while  you 
are  an  exile  from  all  the  good,  real  or  imaginary, 
which  you  once  enjoyed,  you  will  be  subject  to  the 
corrosion  of  a  guilty  conscience,  will  be  a  companion 
of  fiends  and  reprobates,  and  as  you  look  forward 
into  eternity,  will  see  one  wo  rising  after  another, 
like  the  billows  of  the  ocean,  in  a  train  that  will 
never  end. 

The  consequence  of  your  being  brought  before  the 
last  tribunal,  and  of  receiving  a  formal  and  final  sen- 
tence from  the  lips  of  the  Judge,  will  be  still  more 
tremendous.  At  the  close  of  this  awful  transaction, 
you  will  behold,  with  a  bewildered  look  of  agony,  all 
above,  beneath,  around,  vaulted  with  the  funeral  fires 
of  this  great  world;  and  when  amidst  this  final 
wreck  of  nature,  you  look  out  for  a  refuge  from  the 
fiery  storm,  no  refuge  in  the  universe  will  be  open 
for  you,  except  that  dungeon  of  wo  in  which  the 
wrath  of  God  is  to  have  its  perpetual  operation. 
Into  that  prison  of  the  universe,  that  grave  of  lost 
but  living  souls,  you  will  immediately  enter ;  and 
there,  in  the  hopelessness  of  unavailing  anguish  — 
there,  amidst  the  curses  and  wailings  of  the  lost — 
there,  where  the  eye  can  fasten  upon  no  object  which 


A     LIFE     OF     PLEASURE.  107 

the  wrath  of  God  has  not  fastened  before  it,  you 
must  run  the  dreary  round  of  everlasting  ages. 
The  sentence  was,  "  Depart,  ye  cursed,  into  everlast- 
ing fire."  And  is  it  so,  that  this  prison  is  built  for 
eternity  ;  —  that  these  flames  are  kindled  for  eternity ; 
—  that  these  bolts,  and  bars,  and  chains,  bespeak  an 
eternal  residence  in  these  vaults  of  despair  ?  Will 
not  some  messenger  come  hither  from  yonder  bliss- 
ful regions,  though  it  be  ten  thousand  millions  of 
ages  hence,  to  tell  thee  that  this  long  night  of  sufier- 
ing  will  yet  be  succeeded  by  a  morning  of  peace 
and  joy?  No,  sinner,  there  are  no  such  tidings  in 
store  for  thee;  thou  wert  sentenced  there  for  a 
period  as  unlimited  as  the  duration  of  God,  and  thy 
sentence  is  irreversible. 

I  inquire  now  of  the  conscience  of  every  youth 
present,  who  is  devoted  to  sinful  pleasure,  whether 
these  meditations  upon  the  judgment  do  not  throw 
an  aspect  of  terror  over  the  course  which  he  is  pur- 
suing ;  and  whether  he  dare  persist  any  longer  in  a 
course  which  must  so  certainly  lead  to  such  a  tre- 
mendous result  ?  If  this  life  of  vanity  and  pleasure 
had  no  connection  with  eternity,  or  if  it  were  itself 
to  be  eternal,  however  pitiful  a  portion  you  might 
find  in  it,  we  might  consent,  with  less  reluctance,  to 
leave  you  to  your  wretched  choice ;  but  connected 
as  it  is  with  a  course  of  illimitable  and  unutterable 
sufi^'ering,  wonder  not  that  we  call  upon  you  with 
pressing  importunity  to  abandon  it.  Do  you  ask 
whether  you  must  abandon  all  the  amusements  of 
the  world?  I  answer  —  Abandon  all  upon  which 
you  dare  not  ask  the  blessing  of  God  ;  —  all  which 
crowd  out  of  your  thoughts  the  realities  of  eternity ; 


108  DANGEROF 

—  all  which  you  are  unwilling  to  think  of  in  con- 
nection with  the  prospect  of  dying — all  for  which 
you  would  dread  that  God  should  bring  you  into 
judgment.  Do  you  ask,  again,  what  those  amuse- 
ments are  in  which  you  may  safely  indulge,  while 
you  are  yet  unreconciled  to  God  ?  I  reply,  by  ask- 
ing what  amusement  you  would  choose  if  you  were 
just  ready  to  be  enveloped  in  the  flames  of  a  burning 
house ;  or  if  you  were  under  sentence  of  death,  and 
had  but  one  hour  more,  before  you  should  ascend  the 
scaffold  ?  Do  you  spurn  at  the  suggestion  of  trifling 
in  circumstances  like  these  ?  Then  say  not  that  we 
are  superstitious  when  we  tell  you  that  you  have  no 
time  to  waste  in  amusement,  while  yet  your  whole 
work  for  eternity  is  before  you,  and  for  aught  you 
can  tell,  each  passing  hour  may  be  your  last.  Do 
you  plead  for  a  single  indulgence  ?  Do  you  say,  let 
me  go  into  one  more  scene  of  vain  recreation,  and 
cheer  my  heart  once  more  in  these  days  of  my  youth, 
and  then  I  will  abandon  the  vanities  of  the  world  for 
ever?  My  young  friend,  the  very  resolution  is  a 
cheat :  but  even  if  it  were  not,  who  has  told  you  that 
that  one  scene  of  recreation  may  not  occupy  the 
whole  period  given  you  to  prepare  for  eternity  ;  and 
that  you  are  not  subjected  to  the  alternative  of  turn- 
ing your  back  upon  it,  or  of  certainly  losing  heaven? 
Is  it  rational — rather  is  it  not  the  height  of  madness, 
to  waste  a  single  moment,  while  you  are  suspended 
between  an  eternal  heaven  and  an  eternal  hell  ? 

I  leave  this  solemn  subject,  beloved  youth,  with 
your  consciences.  I  entreat  you  to  make  a  serious 
and  practical  application  of  it.  I  pray  the  God  of 
all  grace  to  bring  it  seasonably  to  your  remembrance, 


A     LIFE     OF      PLEASURE.  109 

and  give  it  its  legitimate  influence  over  your  feelings 
and  conduct  But  if  all  which  has  been  said  shall 
appear  to  you  as  an  idle  tale ;  if,  after  having  been 
warned  of  the  solemnities  of  the  judgment,  you  are 
prepared  to  rush  back  to  a  course  of  sinful  pleasure, 
then  I  must  leave  you  with  the  same  awful  irony, 
and  the  same  solemn  admonition,  with  which  I  began 
this  discourse.  "Rejoice,  O  young  man,  in  thy 
youth,  and  let  thy  heart  cheer  thee  in  the  days  of  thy 
youth,  and  Avalk  in  the  ways  of  thine  heart,  and  in 
the  sight  of  thine  eyes ;  but  know  thou,  that  for  all 
these  things,  God  will  bring  thee  into  judgment," 


10 


LECTURE  V, 

REGARD  TO  THE  FAVOR  OF  THE  WORLD  CONTRASTED 
WITPI  A  REGARD  TO  THE  FAVOR  OF  GOD. 


1st   THESSALONIANS,  11,  4. 
Not  as  pleasing  men,  but  God. 

The  church  to  which  this  epistle  was  addressed,  is- 
supposed  to  have  been  planted  by  Paul  and  Silas, 
soon  after  the  outrages  committed  upon  them  at 
Philippi,  and  recorded  in  the  sixteenth  chapter  of  the 
Acts  of  the  Apostles.  In  the  verses  immediately 
preceding  the  text,  the  apostle  alludes  to  the  signal 
success  which  attended  his  first  labors  among  the 
Thessalonians;  and  notices,  as  an  occasion  of  re- 
joicing, the  fact  that  he  and  his  companion  in  labor 
—  notwithstanding  the  shameful  treatment  they  had 
just  met  in  a  neighboring  city,  and  the  obstacles  which 
they  still  had  to  encounter  —  were  enabled,  in  the 
strength  of  divine  grace,  to  preach  the  gospel  Avith 
boldness  and  fidelity.  And  what  chiefly  encouraged 
them  to  these  courageous  efforts,  was  the  reflection 
that  they  had  no  mercenary  purposes  to  answer  : 
and  that  there  was  nothing  in  their  management  in 
respect  to  which  they  need  shrink  from  the  strictest 
scrutiny ;  but  all  was  open  and  honest ;  "  not  as 
pleasing  men,"  or  as  consulting  the  tastes  and  pre- 


REGARD  TO  THE  FAVOR  OF  THE  WORLD.     11\ 

judices  of  the  world,  "but"  as  endeavoring  to  secure 
the  approbation  of  "  God,  which  trieth  our  hearts." 

The  text,  you  perceive,  has  a  primary  reference  to 
ministers  of  the  gospel.  And  surely,  if  there  be  a 
class  of  men,  in  respect  to  whom  it  is  pre-eminently 
important  that  they  should  act  under  the  influence 
of  the  principle  which  the  apostle  here  recognises, 
ministers  of  the  gospel  constitute  that  class.  But  it 
is  important  that  all  others  should  be  governed  by 
this  principle,  as  well  as  ministers.  It  is  especially 
important  that  its  influence  should  be  felt  by  persons 
in  the  morning  of  life  ;  because  that  is  the  period  in 
Avhich  habits  are  formed,  which,  in  most  instances, 
constitute  the  elements  of  future  character. 

When  the  apostle,  in  our  text,  institutes  an  appa- 
rent opposition  between  pleasing  men  and  pleasing 
God,  we  are  not  to  suppose  that  he  intends  to  forbid 
every  eflfort  to  please  men ;  for  this  would  be  incon- 
sistent, not  only  with  many  of  his  exhortations,  but 
with  his  own  conduct.  ''  Let  every  one  of  us,"  saith 
he,  "  please  his  neighbor  for  his  good  to  edification." 
And  again  :  "  I  am  made  all  things  to  all  men,  that 
I  might,  by  all  means,  save  some."  The  gospel  not 
only  allows,  but  requires,  that  we  should  seek  the 
favorable  regards  of  our  fellow-men,  especially,  as  a 
means  of  our  own  usefulness  ;  and  the  course  of 
conduct  which  it  prescribes,  is  exactly  fitted  to  such 
a  result.  Hence  it  has  been  said,  with  much  truth 
and  force,  that  the  gospel  contains  the  most  perfect 
system  of  politeness  which  the  world  has  seen. 

The  apostle,  in  our  text,  intends  only  to  contrast 
a  supreme  regard  to  the  approbation  of  the  world, 
and  a  supreme  regard  to  the  approbation  of  God,  as 


112  REGARDTOTHE 

governing  principles  of  action ;    and  to  imply  that 
they  are  perfectly  incompatible  with  each  other. 
My  purpose,  in  this  discourse,  is  to  illustrate 

AND  CONTRAST  THE  INFLUENCE  OF   THESE    TWO    DIS- 
POSITIONS, 

I.  Upon  human  character  ; 
IL  Upon  human  happiness. 

I.  Upon  human  character. 

1.  I  remark,  in  the  first  place,  that  it  is  the  ten- 
dency  of  a  supreme  regard  to  the  approbation  of  the 
world,  to  produce  a  fickle  character  ;  of  a  supreme 
regard  to  the  approbation  of  God,  a  stable  one. 

Who  that  has  any  knowledge  of  the  world,  needs 
to  be  told  that  its  maxims,  principles,  conduct,  are 
constantly  changing?  What,  at  one  period,  is  ad- 
mired as  elegant  or  praiseworthy,  soon  comes  to  be 
regarded  with  indifference,  and  perhaps  ultimately 
sinks  into  contempt ;  and  on  the  other  hand,  what» 
at  one  time,  is  considered  mean  or  worthless,  gra- 
dually rises  into  respectability,  and  it  may  be,  at 
length,  becomes  an  object  of  admiration.  For  a  com- 
plete illustration  of  this  remark,  you  need  only  look 
into  the  walks  of  what  is  commonly  called  fashion- 
able life  ;  and  you  will  see  one  fashion  after  another, 
in  respect  to  manners,  dress,  equipage,  and  many 
other  things,  succeeding  so  rapidly,  that  even  the 
devotees  of  fashion  themselves  are  scarcely  able  to 
do  homage  to  every  new  idol.  Here  you  have  a 
fair  specimen  of  the  fluctuation  of  human  opinion. 
If  then  you  make  human  opinion  the  standard  of 


FAVOR     OF     THE      WORLD.  113 

your  conduct,  and  that  standard  is  constantly  varying, 
your  conduct  must  of  course  exhibit  a  corresponding 
course  of  changes  ;  and  here  is  the  foundation  of  a 
fickle  character. 

On  the  other  hand,  the  person  who  seeks  supremely 
the  approbation  of  God,  has  a  fixed  standard  of  ac- 
tion. The  law  of  God  is  his  rule  of  duty;  and  that 
law,  like  its  author,  is  "  the  same  yesterday,  to-day, 
and  for  ever."  He  may  indeed  sometimes  be  em- 
barrassed, in  respect  to  particular  cases,  to  know 
what  this  law  requires  and  what  it  forbids  ;  but,  in 
general,  it  marks  out  for  him  a  plain  path.  Hence 
he  acts  not  only  in  conformity  to  a  fixed  standard, 
but  generally  without  hesitation ;  and  in  this  way 
he  cannot  fail  to  acquire  and  to  exhibit  stability  of 
character. 

2.  It  is  the  tendency  of  a  supreme  regard  to  the 
approbation  of  the  world,  to  produce  a  timid  charac- 
ter ;  of  a  supreme  regard  to  the  approbation  of  God, 
a  courageous  one. 

The  devotee  of  the  world's  favor  has  no  easy  task 
to  perform.  He  well  knows  that  he  must  shape  his 
conduct  to  suit  different  and  opposite  dispositions ; 
that  in  securing  the  approbation  of  one,  he  is  liable 
to  lose  that  of  another ;  and  that  the  means  which 
may  seem  to  him  best  adapted  to  gain  favor,  may 
prove  to  be  fraught  with  injury  or  disgrace..  Be- 
sides, he  has,  sometimes,  at  least,  a  secret  conviction 
that  the  course  which  he  is  pursuing  is  wrong ;  and  that 
his  Maker  and  Judge  is  offended  that  the  supreme  ho- 
mage of  his  heart  should  be  withheld  from  Him. 
Here,  then,  is  a  double  influence  exerted  to  produce 
10* 


114  REGARDTOTHE 

a  timid  character.  On  the  one  hand,  he  fears  that 
he  shall  not  gain  the  object  which  he  is  seeking :  on 
the  other,  he  fears  that,  if  he  does  gain  it,  it  will  be 
at  the  expense  of  what  is  infinitely  more  valuable. 
Is  it  not  obvious  that  a  character  formed  under  such 
an  influence,  will  be  likely  to  bear  a  strong  impres- 
sion of  timidity  ? 

But  in  seeking  supremely  the  favor  of  God,  there 
is  every  thing  to  inspire  true  courage.  There  is  the 
certainty  of  success,  which  is  always  favorable  to 
bold  and  vigorous  action.  There  is  the  reflection, 
that  he  whose  approbation  we  seek,  is  All-gracious 
and  Almighty  ;  and  that  let  the  world  do  by  us  as  it 
may,  his  favor  is  a  suflicient  portion.  There  is  more- 
over the  consideration  that  the  course  which  we  are 
pursuing  is  in  itself  the  right  course ;  the  course 
which  reason,  conscience,  the  Bible,  all  prescribe. 
Who  that  acts  under  the  influence  of  considerations 
like  these,  can  fail  to  act  with  unyielding  resolution  ? 

3.  It  is  the  tendency  of  a  supreme  regard  to  the 
approbation  of  the  world,  to  produce  a  hypocritical 
character ;  of  a  supreme  regard  to  the  approbation 
of  God,  an  honest  one. 

I  have  already  remarked  that,  owing  to  the  difi*er> 
ent  tastes  and  dispositions  of  men,  it  will  often  hap- 
pen that  that  course  of  conduct  which  will  gain  the 
approbation  of  one,  will  forfeit  that  of  another  ;  and 
hence  he  whose  governing  object  is  to  please  the 
world,  will  endeavor  to  appear  to  each  one  in  such 
a  character  as  he  supposes  will  be  most  likely  to 
secure  regard ;  and  to  conceal  from  each  one  what- 
ever he  thinks  will  serve  to  excite  displeasure.     If 


FAVOR      OF     THE      WORLD.  II5 

he  happens  to  fall  in  with  one  who  is  a  warm  advo- 
cate of  any  particular  measure,  the  desire  of  popu- 
larity will  naturally  lead  him  to  appear  as  an  advo- 
cate of  it  also  ;  or  if  he  happens  to  be  in  the  company 
of  another  by  whom  the  same  measure  is  opposed, 
the  same  desire  will  operate  to  induce  him,  if  not  to 
join  in  opposition  to  the  measure,  at  least,  to  say 
nothing  in  its  favor.  In  this  way  he  contracts  the 
habit  of  dissimulation ;  and  his  whole  intercourse 
becomes  a  system  of  studied  concealment. 

But  on  the  other  hand,  he  Avho  is  governed  by  a 
supreme  regard  to  the  favor  of  God,  has  no  motive 
to  depart  from  the  path  of  open  and  honest  dealing. 
If  he  were  to  do  this,  he  would  instantly  defeat  his 
object ;  for  not  the  approbation,  but  the  frown,  of 
Jehovah,  attends  all  insincerity.  Moreover,  the 
course  which  he  is  pursuing,  neither  involves  guilt 
nor  awakens  shame  :  there  is  therefore  no  reason  why 
he  should  attempt  to  conceal  his  conduct  from  his 
fellow-men,  or  why  he  should  desire  to  conceal  it 
from  his  Maker.  Hence  his  character  bears  upon  it 
the  impression  of  truth  and  honesty. 

4.  It  is  the  tendency  of  a  supreme  regard  to  the 
approbation  of  the  world  to  produce  an  inconsistent 
character ;  of  a  supreme  regard  to  the  approbation 
■of  God,  a  consistent  one. 

As  he  who  is  governed  by  a  supreme  regard  to 
the  favor  of  the  world  has  no  fixed  rule  of  action, 
but  is  blown  hither  and  thither  by  the  breath  of  popu- 
lar opinion,  the  different  parts  of  his  conduct  must, 
of  course,  be  inconsistent  with  each  other.  As  the 
opinions  of  different  individuals  whom  he  wishes  to 


116  REGARDTOTHE 

please,  are  at  variance,  there  must  be  a  correspond- 
mg  variance  between  the  course  of  conduct  which  he 
adopts  in  different  cases,  in  order  to  gain  his  object; 
and  hence  his  life  is  a  perpetual  scene  of  contradic- 
tions. And  if  he  happens  to  be  a  professor  of  reli- 
gion, he  is  chargeable  with  double  inconsistency ; 
for  not  only  are  the  different  parts  of  his  conduct  in- 
consistent with  each  other,  but  his  deportment  as  a 
whole,  is  utterly  inconsistent  with  his  profession ; 
for  in  his  profession  is  implied  an  engagement  to 
make  the  will  of  God,  and  not  the  opinions  of  men, 
the  rule  of  his  conduct.  Most  of  the  inconsistency 
that  attaches  itself  to  the  characters  of  professed 
Christians,  and  I  may  add — of  all  others,  results,  no 
doubt,  from  an  improper  desire  to  please  the  world. 
But  he  who  acts  from  a  supreme  regard  to  the  ap- 
probation of  God,  cannot  fail  to  exhibit  a  consistent 
character.  The  rule  by  which  his  conduct  is  govern- 
ed, requires  that  every  duty  should  be  done  in  its 
proper  place  ;  and  in  adhering  to  this,  his  character, 
in  its  different  parts,  acquires  a  beautiful  consistency 
and  harmony,  which  it  could  acquire  under  no  other 
influence.  Such  a  person  will  not,  on  the  one  hand, 
neglect  his  retired  duties  —  the  duties  of  secret  prayer, 
and  reading  the  Scriptures,  and  self-communion,  for 
the  sake  of  being  constantly  engaged  in  public  reli- 
gious exercises  ;  nor,  on  the  other  hand,  will  he  ex- 
cuse himself  from  the  more  public  services  of  religion, 
on  the  ground  that  he  is  regular  in  the  duties  of  the 
closet.  He  will  not  substitute  works  for  faith,  nor 
faith  for  works,  but  will  exhibit  both  in  bright  and 
beautiful  combination.  He  whose  favor  he  seeks, 
requires  that  he  should  cultivate  all  the  virtues  and 


FAVOR      OF     THE     WORLD.  H7 

graces  of  the  Christian ;  and  if  he  fail  in  respect  to 
any,  he  so  far  incurs  the  divine  displeasure.  Hence 
his  character  is  consistent  with  itself;  and  if  he  be  a 
professed  follower  of  Christ,  it  is  consistent  with  his 
profession. 

Once  more  :  It  is  the  tendency  of  a  supreme  regard 
to  the  approbation  of  the  world  to  produce  an  unholy 
character ;  of  a  supreme  regard  to  the  approbation 
of  God,  a  holy  one. 

It  is  the  decision  of  inspiration,  that  "  the  whole 
world  lieth  in  wickedness ;"  and  what  the  Bible 
teaches  on  this  subject,  observation  abundantly  con- 
firms. It  is  only  necessary  to  look  abroad  into  the 
world,  to  be  satisfied  that  the  maxims,  the  feelings, 
the  practices,  that  generally  prevailed  in  it,  are 
directly  opposed  to  the  spiritual  and  holy  requisitions 
of  God's  work.  He,  therefore,  who  makes  the  ap- 
probation of  the  world  his  supreme  object,  must  ex- 
pect that  his  character  will,  in  this  respect  also,  take 
the  stamp  of  the  mould  in  which  it  is  cast.  More- 
over, the  very  object  which  he  is  seeking,  considered 
as  a  supreme  object,  is  unholy ;  the  means  by  which 
he  endeavors  to  gain  it,  are  also  unholy  ;  and  under 
such  an  influence,  how  can  he  form  any  other  than 
an  unholy  character?  It  were  a  contradiction  to 
suppose  that  a  person  should  make  the  favor  of  the 
world  his  governing  object,  and  not  retain  that  carnal 
mind  which  is  enmity  against  God. 

He,  on  the  other  hand,  who  seeks  supremely  the 
approbation  of  God,  endeavors  to  be  conformed  to  a 
standard  of  perfect  holiness.  He  can  gain  the  divine 
approbation  only  by  yielding  obedience  to  the  law 


118  REGARDTOTHE 

which  God  has  given  him  as  the  rule  of  his  conduct ; 
and  that  law  is  perfectly  holy.  In  endeavoring  to 
obey  its  requisitions,  he  comes  under  a  sanctifying 
influence ;  he  is  brought  immediately  into  the  atmo- 
sphere of  moral  purity.  And  the  more  earnestly  he 
seeks  the  divine  approbation,  by  seeking  conformity 
to  the  divine  law,  the  more  his  character  becomes 
assimilated  to  that  of  the  infinitely  holy  God. 

II.  Such  is  the  influence  which  the  two  principles 
brought  to  view  in  our  text  exert  upon  human  cha- 
racter. I  am  now,  secondly,  to  illustrate  the  influ- 
ence of  the  same  principles  on  human  happiness. 
And  if  the  eflect  on  character  be  as  has  been  repre- 
sented, it  would  seem  that  little  need  be  said  to  illus- 
trate the  effect  on  happiness ;  for  it  admits  of  no 
question,  on  the  one  hand,  that  a  stable,  courageous, 
honest,  consistent,  and  holy  character,  is  favorable 
to  happiness  ;  nor,  on  the  other,  that  a  fickle,  timid, 
hypocritical,  inconsistent,  and  unholy  character,  has 
within  itself  the  elements  of  misery,  But  as  this  is 
a  point  of  great  importance,  I  shall  illustrate  it  by 
several  distinct  particulars. 

1 .  The  person  who  seeks  supremely  the  favor  of 
the  world,  has  no  assurance  that  he  shall  gain  it ; 
he  who  seeks  supremely  the  favor  of  God,  has  certain 
evidence  that  his  efforts  will  he  successful. 

In  order  to  estimate  the  difficulty  of  gaining  the 
favor  of  the  world,  consider,  for  a  moment,  how  dif- 
ficult it  often  is  to  gain  the  favor  of  an  individual. 
Not  unfrequently,  the  efforts  to  accomplish  this  ob- 
ject fail  from  the  want  of  a  proper  knowledge  of  the 


FAVOR      OF     THE      WORLD.  l\9 

disposition  to  be  consulted  ;  or  from  their  being  made 
at  an  unpropitious  moment;  or  from  suspicion  being* 
excited  that  they  have  originated  in  some  selfish 
purpose.  Hence  it  has  often  happened  that  the  very 
means  which  have  been  used  to  secure  favor,  have 
resulted  in  producing  displeasure  or  disgust  And 
if  it  is  often  so  difficult  to  gain  the  favor  even  of  an 
individual,  how  much  greater  the  task  to  gain  that  of 
many  ;  and  how  much  greater  still,  that  of  the  world  ; 
or  of  that  part  of  it  with  which  we  have  intercourse. 
As  the  number  of  individuals,  and  of  course  the  va- 
riety of  dispositions  which  we  have  to  consult  in  our 
conduct,  increases,  the  greater  the  probability  that 
interfering  claims  will  be  made  upon  us  which  we 
shall  not  be  able  to  meet,  and  that  in  gaining  the 
favor  of  some,  we  shall  provoke  the  jealousy  of 
others.  Thus,  you  perceive  that,  if  you  make  the 
approbation  of  the  world  your  supreme  object,  you 
can  never  be  certain  of  gaining  it ;  at  least  in  any 
considerable  degree.  Admitting  that  it  were  ever 
so  valuable,  when  attained,  you  may,  for  ought  you 
can  tell,  spend  your  days  in  seeking  it,  and  die  with- 
out having  ever  gained  your  object. 

But  he  who  seeks  supremely  the  favor  of  God, 
has  an  assurance  that  his  efforts  shall  not  be  in  vain. 
This  assurance  results  from  the  declarations  of  God, 
and  from  the  experience  of  men.  Jehovah,  speaking 
under  the  name  of  Wisdom,  says,  "  I  love  them  that 
love  me,  and  they  that  seek  me  early  shall  find  me." 
And  again,  our  Saviour  says,  "  He  that  hath  my  com- 
mandments and  keepeth  them,  he  it  is  that  loveth  me  : 
and  he  that  loveth  me,  shall  be  loved  of  my  Father; 
and  I  will  love  him,  and  will  manifest  myself  to  him." 


120  REGARDTOTHE 

And  the  testimony  of  experience  corresponds  with 
the  declarations  of  God.  Every  person  who  has 
made  the  favor  of  God  his  supreme  object,  has 
attained  it ;  and  in  far  the  greater  number  of  in- 
stances, the  evidence  of  having  attained  it  has  been 
communicated  in  the  light  of  God's  countenance,  and 
in  the  spirit  of  adoption.  Every  such  instance  con- 
veys an  assurance  that  the  favor  of  God  may  be 
gained  by  all  who  will  seek  it  in  a  proper  manner. 

Here,  then,  you  perceive  one  important  point  of 
difference  between  the  two  objects  brought  to  view 
in  our  text;  —  the  difference  between  a  certainty  and 
an  uncertainty.  Even  if  the  favor  of  God  and  the 
favor  of  the  world,  when  actually  gained,  were 
equally  valuable,  as  means  of  promoting  happiness, 
yet  you  have  no  security  that  you  can  gain  the 
one,  while  you  have  certain  evidence  that  you  may 
gain  the  other.  Who,  that  is  wise,  would  choose  to 
spend  his  strength  in  pursuit  of  that  which  would 
probably  elude  his  grasp,  while  his  efforts  might  be 
directed  towards  another  object,  to  say  the  least,  of 
equal  value,  which  was  fairly  within  his  reach  ? 

2.  He  who  seeks  supremely  the  favor  of  the  world, 
if  he  gains  it,  has  no  security  that  he  shall  retain 
it :  he  who  seeks  supremely  the  favor  of  God,  having 
once  gained  it,  has  an  assurance  that  he  shall  retain 
it  for  ever. 

Who  does  not  know,  who  has  not  felt,  how  unsta- 
ble are  human  friendships  ?  Who  of  us  has  not  wit- 
nessed cases  in  which  the  most  ardent  friendships  — 
friendships  which  seemed  formed  for  life,  have  sud- 
denly given  place  to  deep-rooted  and  bitter  enmity : 


FAVOR     OF     THE     WORLD.  [21 

and  that  too,  it  may  be,  from  some  circumstance  of 
the  most  trifling  nature?  Who  of  us  has  not,  at 
some  time,  been  met  with  distant  reserve,  where  he 
anticipated  a  cordial  welcome ;  or  who  has  not  been 
pained  to  observe  indications  of  diminished  regard, 
when  he  has  been  conscious  of  having  done  nothing 
to  deserve  it,  and  has  been  unable  even  to  conjecture 
the  occasion  of  the  change?  Nor  are  these  facts 
difficult  to  be  accounted  for.  There  is  a  fickleness 
belonging  to  the  human  character,  which  goes  far  to- 
wards explaining  it.  Moreover,  as  you  are  yourself 
but  an  imperfect  and  sinful  being,  you  are  liable, 
from  the  impulse  of  passion,  or  the  want  of  proper 
caution,  to  say  and  do  some  things  which  may  wound 
the  feelings  of  a  friend,  and  ultimately  produce  a 
permanent  alienation :  or  you  may  say  and  do  other 
things  with  perfectly  innocent  intentions,  which,  yet, 
from  being  misunderstood,  may  produce  the  same 
unhappy  effect:  or  some  jealous  rival,  who  wishes 
to  supplant  you  in  the  affections  of  your  friend,  may, 
by  his  disingenuous  efforts,  accomplish  the  object. 
You  perceive,  then,  that  if  the  favor  of  the  world 
were  worth  ever  so  much  in  itself,  and  were  gained 
with  ever  so  much  ease,  its  value  would  be  greatly 
abated  by  the  consideration  that  you  have  no  security 
that  you  shall  retain  it  even  for  an  hour.  Must  not 
the  very  enjoyment  of  it  be  embittered  by  the  uncer- 
tainty of  its  continuance  ;  and  what  Avill  you  do, 
when  it  is  actually  gone,  and  has  left  you  without 
any  other  resources  ? 

Far  otherwise  is  it  with  the  favor  of  God.     Gain 
that  once,  and  you  have  gained  it  for  eternity.     The 
love  which  God  bears  for  his  people  is  called,  in 
11 


122  REGARDTOTHE 

scripture,  an  "everlasting  love."  Our  Saviour  de- 
clares concerning  them,  "  I  give  unto  them  eternal 
life ;  and  they  shall  never  perish,  neither  shall  any 
man  pluck  them  out  of  my  hand."  I  do  not  mean 
that  the  Christian  may  not,  by  neglect  of  duty,  lose 
in  some  measure,  the  evidences  of  the  divine  favor, 
and  provoke  God  to  a  temporary  withdrawment  of 
the  light  of  his  countenance.  But  I  mean  that  he 
who  is  once  reconciled  to  God,  has  his  name  written 
in  the  Lamb's  book  of  life  ;  and  that  name  will  never 
be  blotted  out :  and  even  the  temporary  loss  of  di- 
vine consolation,  he  may  and  will,  in  a  great  measure 
at  least,  avoid,  if  he  is  faithful  in  the  discharge  of 
duty.  Yes,  I  repeat,  the  favor  of  God,  once  gained, 
endureth  forever.  Principalities  and  powers  may 
combine  their  efforts  to  wrest  from  the  believer  this 
possession,  but  it  will  still  remain  his.  It  is  secured 
by  the  promise — the  oath,  of  the  ever-living  Je- 
hovah. 

3.  He  who  seeks  supremely  the  favor  of  the  worlds 
even  if  he  not  only  gains  it,  hut  retains  it  till  the 
close  of  life,  does  not,  after  all,  find  in  it  what  he 
needs :  he  who  seeks  supremely  the  favor  of  God, 
finds  in  it  every  thing  that  he  needs. 

Be  it  so,  that  so  long  as  the  days  of  prosperity  last, 
the  man  who  seeks  supremely  the  favor  of  the  world, 
finds  in  it  a  portion  with  which  he  is  tolerably  satis- 
fied ;  —  though  I  doubt  not  that  even  then  the  heart 
sometimes  sickens  over  the  meagreness  of  its  enjoy- 
ments, and  longs  for  something  more  substantial  and 
satisfying :  but  let  it  not  be  forgotten,  that  in  the 
calendar  of  human  life  are  numbered  many  days  of 


FAVOR     OF     THE     WORLD.  123 

affliction.  There  are  days  of  pain,  when  the  hand  of 
disease  rests  upon  us,  with  convulsive  and  ominous 
pressure.  There  are  days  of  bereavement,  when  the 
light  of  friendship  and  hope  goes  out  in  our  dwell- 
ings. Above  all,  there  is  the  day  of  death,  when 
this  earthly  tabernacle  tumbles  to  ruins,  and  the  spi- 
rit which  has  inhabited  it  takes  its  flight  to  other 
worlds.  Weigh  all  the  consolation  to  be  derived 
from  the  favor  of  the  world  in  either  of  these  cases, 
and  it  will  be  lighter  than  vanity.  Can  the  favor  of 
the  world  make  you  forget  the  pains  which  convulse 
your  system?  Can  the  favor  of  the  world  cheer 
your  desolate  heart,  when  your  dearest  friend  goes 
down  to  the  grave  ?  Will  any  light  break  from  the 
favor  of  the  world  upon  the  valley  of  death,  to  cheer 
your  passage  from  time  into  eternity?  On  yonder 
dying  bed  lies  a  man,  the  grand  object  of  whose  life 
has  been  to  gain  the  favor  of  the  world :  and  now 
in  this  extremity  of  nature  —  this  most  fearful  exi- 
gency of  his  existence — let  the  world  be  called  upon 
to  open  its  resources  of  consolation.  Who  now,  of 
all  the  children  of  the  world,  shall  go  to  that  bed  of 
death  in  the  character  of  a  comforter?  Shall  the 
votary  of  wealth  go,  and  talk  to  that  dying  sinner  of 
his  splendid  domains  or  numerous  possessions? 
Shall  the  votary  of  pleasure  go,  and  tell  of  some 
projected  scene  of  amusement,  where  every  heart 
will  beat  high  with  sensual  joy?  Shall  the  stout- 
hearted and  impious  opposer  of  religion  go,  and  talk 
fearlessly  about  dying,  and  exhibit  all  the  black  infi- 
delity of  his  creed,  and  press  the  awful  thought  of 
annihilation?  Who  will  not  say  that  all  this  is  but 
an  insult  to  the  agonies  of  death ;  and  that  they  who 


124  REGARDTOTHE 

have  professedly  come  on  an  errand  of  consolation, 
have  only  imparted  an  additional  sharpness  to  the 
pang  of  dying  ?  Go  back,  ye  miserable  comforters ; 
this  is  not  the  place  for  you.  Here  are  agonies  to 
be  relieved,  which  your  presence  only  serves  to 
heighten.  This  expiring  sinner  pants  for  something 
which  it  is  not  for  you,  or  the  world  which  you  re- 
present, to  bestow ;  and  because  he  has  it  not,  he  is 
stung  by  remorse,  or  overwhelmed  with  despair. 

Such  are  the  world's  resources  of  consolation  in 
respect  to  the  calamities  which  befal  us  while  we  re- 
main in  it :  And  if  it  is  so  powerless  to  yield  relief 
even  here,  what  can  it  do  for  the  soul  when  it  shall 
have  passed  into  the  eternal  world  *?  Think  not 
that  all  the  evils  to  which  men  are  exposed,  exist  in 
the  present  life  :  the  most  fearful  evils  belong  to  the 
condition  of  the  sinner  in  eternity.  But  when  he  has 
once  passed  the  boundary  of  time,  the  world,  if  it  had 
ever  so  many  favors  to  bestow,  can  no  longer  reach 
him.  The  influence  of  what  it  has  done  is  indeed 
felt,  not  in  the  mitigation,  but  in  the  aggravation  of 
his  doom ;  but  henceforth  it  can  do  nothing  either  to 
lessen  or  to  increase  his  anguish.  Oh,  if  the  favor 
of  the  world  could  satisfy  every  desire  in  the  present 
life,  yet  how  poor  a  portion  would  it  be,  so  long  as 
it  oflfers  no  provision  for  a  future  and  eternal  exist- 
ence ! 

Not  so  with  the  all-sufficient  God.  When  the 
arrows  of  affliction  pierce  the  heart,  Jehovah  con- 
descends to  take  up  his  residence  in  it,  while  it  is 
yet  bleeding  and  broken,  as  the  Spirit  of  consolation. 
You  may  see  what  his  Almighty  grace  can  do,  in 
that  quiet  and  uncomplaining  spirit  which  delights 


FAVOR     OF     THE     WORLD.  125 

to  count  up  the  mercies  of  God,  on  the  bed  of  pain. 
You  may  see  it  in  the  cheerful  submission  with 
which  the  heart  lets  go  the  earthly  objects  and  in- 
terests which  it  valued  most ;  in  the  serenity  which 
settles  upon  the  countenance,  while  the  falling  clods 
announce  that  a  beloved  friend  will  never  rise  from 
his  dark  bed  till  the  morning  of  the  resurrection. 
You  may  see  it  especially  in  the  sublime  actings  of 
that  faith,  which  often  enables  the  soul  to  hold  sweet 
communion  with  its  Redeemer  in  the  valley  of  death, 
and  to  celebrate,  as  it  were,  the  fall  of  the  earthly 
tabernacle  with  a  shout  of  victory.  And  beyond  the 
boundaries  of  time,  when  the  soul  wakes,  conscious, 
active,  immortal,  and  the  world  has  no  more  than  it 
can  do,  or  even  attempt  to  do,  for  the  soul's  comfort, 
there  will  flow  out  to  it  from  the  favor  of  God,  bless- 
ings large  as  its  desires — lasting  as  its  existence. 
Tell  me,  ye  votaries  of  the  world's  favor,  what  is  it, 
when  compared  with  the  treasures  of  Almighty 
grace  ? 

4.  He  who  seeks  supremely  the  favor  of  the  world, 
forfeits  the  peace  of  his  conscience :  he  who  seeks 
supremely  the  favor  of  God,  secures  the  peace  of  his 
conscience. 

As  there  is  an  essential  difference  between  virtue 
and  vice,  holiness  and  sin,  so  God  has  constituted  us 
with  the  power  of  perceiving  this  difference  ;  and 
with  the  perception,  has  connected  a  corresponding 
feeling  of  approbation  or  disapprobation  ;  and  in  re- 
spect to  our  own  conduct,  of  pleasure  or  pain.  Now, 
that  that  course  of  conduct  in  which  we  seek 
supremely  the  favor  of  the  world  is  a  sinful  course, 
11+ 


126  REGARDTOTHE 

admits  of  no  question  ;  for  surely  it  is  the  very- 
essence  of  sin  to  withhold  the  heart  from  God.  He 
who  adopts  such  a  course,  then,  must  necessarily  fall 
under  the  lash  of  his  own  conscience.  He  may  in- 
deed, for  the  most  part,  succeed  in  drowning  her  ac- 
cusations in  the  din  of  pleasure  or  the  din  of  business ; 
but  sometimes,  at  least,  she  will  speak  with  an 
authority  and  an  energy  that  will  make  him  trem- 
ble ;  and  with  such  an  accuser  as  this  in  his  bosom, 
it  matters  little  how  many  friends  he  may  have  in  the 
world.  Moreover,  conscience  sternly  points  him  to 
a  retribution  :  she  spreads  out  before  him  his  sins, 
as  matter  of  record  in  the  book  of  God's  remem- 
brance, and  as  matter  for  trial  on  the  judgment  day : 
she  anticipates  the  condemning  sentence,  and  the 
final  doom ;  and  asks  with  awful  emphasis,  "  Who 
can  dwell  with  everlasting  burnings  1"  The  martyr 
on  the  rack,  or  in  the  flames,  may  be  happy ;  for  he 
has  conscience  on  his  side :  but  not  he  who  is  at  war 
with  himself,  though  he  may  dwell  in  a  palace,  or  sit 
upon  a  throne. 

He,  on  the  other  hand,  who  seeks  supremely  the 
favor  of  God,  keeps  a  conscience,  in  a  good  degree, 
void  of  offence.  The  course  of  conduct  which  he 
must  pursue  in  order  to  gain  the  divine  approbation, 
is  precisely  that  which  conscience  approves  and  pre- 
scribes. Hence,  let  his  external  circumstances  be  as 
they  may,  he  has  peace  within — a  peace  that  passeth 
understanding.  And  not  only  has  he  the  delightful 
consciousness  of  doing  right,  but  he  can  look  upward 
to  the  throne  of  God,  and  recognise  in  the  august 
Being  who  sits  thereon,  a  forgiving  Father  ;  he  can 
look  forward  to  the  eternal  world,  and  in  the  bright 


FAVOR     OF     THE     WORLD.  127 

glories  of  heaven  can  recognise  his  own  future  and 
everlasting  portion.  Say,  ye  who  have  known  what 
it  is  to  have  a  conscience  burdened  with  guilt,  and 
have  afterwards  known  what  it  is  to  have  that  bur- 
den removed  by  the  application  of  the  peace-speak- 
ing blood  of  Christ;  —  say  whether  a  good  con- 
science—  a  pacified  conscience,  is  not  among  the 
richest  blessings  to  be  enjoyed  on  this  side  heaven? 

5.  I  observe  in  the  last  place,  that  he  who  seeks 
supremely  the  favor  of  God,  is  more  likely  to  gain 
the  favor  of  the  world,  than  he  who  makes  the  favor 
of  the  world  his  chief  object. 

It  is  a  truth  never  to  be  forgotten,  that  men  are 
constituted  with  an  original  sense  of  right  and 
wrong ;  and  that  nothing  but  an  extreme  degree  of 
depravity  can  materially  impair  it.  Hence  it  is  not 
at  the  option  of  men  whether  they  will  respect  virtue 
or  not :  they  may  indeed  profess  to  despise  it,  and 
make  it  the  theme  of  ridicule  and  insult ;  but  they 
cannot,  unless  by  a  long  course  of  flagrant  wicked- 
ness, extinguish  that  sentiment  of  reverence  for  it, 
which  belongs  to  their  nature.  Does  not  the  world 
respect  stability,  honesty,  consistency,  of  character  ? 
I  hesitate  not  to  make  the  appeal  to  the  most  fickle, 
dishonest,  and  inconsistent  of  the  children  of  the 
world  ;  and  whatever  may  be  the  testimony  of  their 
lips,  I  doubt  not  that  their  consciences  will  return  an 
affirmative  answer.  In  the  exhibition  of  these 
traits  of  character,  no  doubt,  there  will  be  some 
things  to  which  their  feelings  will  be  opposed ;  but 
nothing  which  will  not  accord  with  their  conviction 
of  what  is  right,  reasonable,  and  honorable. 


128  REGARDTOTHE 

Moreover,  in  making  the  favor  of  God  your 
supreme  object,  you  necessarily  adopt  a  course  of 
conduct  from  which  the  world  cannot  fail  to  derive 
much  advantage.  You  not  only  cautiously  avoid 
doing  them  injury,  but  you  aim,  by  every  means  in 
your  power,  to  promote  their  best  interests.  Now  I 
maintain  that,  as  depraved  as  man  is,  he  has  too 
much  of  conscience,  and  I  may  say  ordinarily  too 
much  of  gratitude,  to  be  able  altogether  to  resist  such 
an  appeal.  Show  a  man  that  you  are  his  friend,  by 
doing  every  thing  you  can  for  his  benefit,  and  let 
this  course  be  continued  for  a  long  time,  and  it  must 
be  a  deeply  rooted  prejudice  indeed,  which  will  not 
yield  to  such  an  exhibition  of  kindness.  "  And  who  is 
he  that  will  harm  you,"  says  the  apostle,  "  if  ye  be 
followers  of  that  which  is  good  ?" 

But  what  appears  so  probable  from  the  nature  of 
the  case,  is  abundantly  confirmed  by  facts.  Look 
abroad  and  decide  for  yourselves,  who  is  the  person 
to  whom  the  world  renders  the  most  substantial 
tribute  of  respect.  Is  it  not  the  man  who  is  stable 
in  all  his  purposes,  and  who  has  moral  courage  to 
carry  them  into  effect ;  who  is  honest  in  all  his  deal- 
ings, both  before  God  and  man ;  whose  conduct  is 
consistent  with  itself,  and  consistent  with  his  profes- 
sion ;  and  who  maintains  a  close  and  holy  walk  with 
God?  I  dare  appeal  to  any  of  you,  my  young 
friends,  for  an  answer.  Is  it  not  manifest,  then,  both 
from  reason  and  from  fact,  that  they  who  seek 
supremely  the  favor  of  the  world,  mistake  in  respect 
to  the  best  means  of  gaining  it;  and  that  it  is  the 
ordinance  of  God  that  it  should  be  found  of  those  of 


FAVOR     OF     THE      WORLD.  129 

whom  it  may  be  said  comparatively  that  they  seek 
it  not? 

And  now,  my  young  friends,  will  not  every  one  of 
you  resolve,  here  on  the  threshold  of  life,  that  you 
will  make  the  favor  of  God,  and  not  the  favor  of  the 
world,  your  grand  object  of  pursuit  ?  Is  it  not  evi- 
dent that  the  world  is  a  hard  master  ;  that  while  its 
favor  is  difficult  to  be  gained,  it  is  easy  to  be  lost ; 
that  all  that  it  can  do  for  its  votaries,  it  does  in  sea- 
sons of  prosperity,  when  they  are  least  in  need  ;  and 
that  when  the  evil  days  come,  it  leaves  them  to  strug- 
gle unassisted  with  calamity  and  death?  Is  it  not 
manifest,  on  the  other  hand,  that  it  is  a  most  profit- 
able employment  to  seek  the  favor  of  God  ?  for  his 
favor  is  not  only  easily  gained,  and  when  gained,  is 
never  lost,  but  it  is  life ;  it  meets  all  the  exigencies  of 
the  soul  in  every  period  of  its  existence.  Moreover,  it 
keeps  the  soul  at  peace  with  itself;  and  saves  it  from 
the  shudderings  of  guilt,  and  the  forebodings  of  hell. 
And  even  the  world  itself  renders  its  best  tribute  to 
the  man  who  seeks  supremely  the  favor  of  God.  Be 
it  your  fixed  purpose,  then,  in  every  step  that  you 
take,  to  endeavor  to  gain  the  divine  approbation.  In 
all  the  various  parts  of  your  deportment,  in  all  your 
intercourse  with  the  world,  especially  in  the  adoption 
of  your  religious  sentiments,  and  the  formation  of  your 
religious  character,  let  the  grand  inquiry  be,  "  What 
will  please  God  who  searcheth  the  heart?"  Do  this, 
and  no  matter  whether  the  world  smile,  or  whether 
the  world  frown  ;  for  you  can  look  inward  to  an  ap- 
proving conscience,  and  upward  to  an  approving 
God. 


LECTURE    VI. 


RELIGION    AN    ALL-PERVADING    PRINCIPLE. 


MATTHEW    XIII,  8. 
But  other  fell  into  good  ground,  and  brought  forth  fruit. 

One  of  the  most  fruitful  sources  of  self-deception, 
especially  among  the  young  and  inexperienced,  is 
the  disposition  which  prevails  to  take  partial  views 
of  religion.  There  are  those  who  make  the  whole  of 
religion  consist  in  a  correct  creed ;  and  expect  to  be 
saved  by  their  faith,  though  it  neither  purifies  the 
heart,  nor  controls  the  life.  There  are  those  whose 
religion  is  made  up  entirely  of  strong  emotion ;  who 
make  the  evidence  of  Christian  character  turn  solely 
upon  the  point  of  powerful  excitement ;  regarding  it 
as  only  a  secondary  concern,  what  they  believe  on 
the  one  hand,  or  how  they  live  on  the  other.  And 
there  are  others  still,  with  whom  the  morality  of  the 
life  is  all  in  all ;  who,  while  they  refrain  from  open 
vice,  and  are  honest  in  their  dealings,  and  punctual 
to  their  engagements,  and  perhaps  charitable  to  the 
poor,  pronounce  an  attachment  to  the  truths  of  the 
Bible,  bigotry ;  and  the  inward  experience  of  the 
power  of  these  truths,  enthusiasm.  Each  of  these 
classes  has,  at  best,  but  a  partial  religion.  They  are 
all  chargeable  with  separating  things  which  God  hath 


RELIGION  AN  ALL-PERVADING  PRINCIPLE.         131 

joined  together ;  and  they  despoil   Christianity,  not 
only  of  its  beauty,  but  of  its  power. 

The  parable  from  which  our  text  is  taken,  is  de- 
signed to  illustrate  the  different  influence  which  the 
gospel  exerts  upon  different  hearts,  according  to  their 
preparation  for  receiving  it.  The  text  itself  illus- 
trates the  influence  of  the  gospel  on  a  heart  that  has 
been  mellowed  and  prepared  for  its  reception  by 
divine  grace.  By  the  seed,  we  are  to  understand  the 
word  of  God.  By  the  good  ground,  an  honest  heart. 
By  its  bringing  forth  fruit,  its  substantial  and  visible 
effect  in  a  course  of  external  obedience.  The  plain 
import  of  the  passage  then  is,  that  the  word  of  God 
being  cordially  believed,  or  received  through  the  un- 
derstanding into  a  good  heart,  becomes  the  principle 
of  a  holy  life  ;  in  other  words,  that  religion  is  an 

ALL-PERVADING  PRINCIPLE. 

In  illustrating  this  sentiment,  I  observe, 

I.  First,  that  Religion  demands  the  homage  of  the 
intellect,  and  requires  that  the  truth  should  be  be- 
lieved. 

I  am  not  about  to  plead  the  cause  of  those  who 
will  have  it  that  perfect  agreement  in  religious 
opinion  is  necessary  to  constitute  the  basis  of  mutual 
charity  ;  or  that  absolute  freedom  from  theological 
error  is  essential  to  our  acceptance  with  God  :  for  if 
the  former  of  these  were  true,  the  Christian  brother- 
hood would  either  be  completely  dissolved,  or  would 
be  reduced  almost  to  nothing  :  if  we  were  to  admit 
the  latter,  it  might  well  be  asked,  "  Who  then  can  be 
saved?"     Nor  is  it  any  part  of  my  design  to  agitate 


132  religionan 

the  delicate  and  difficult  question,  "  What  degree  of 
religious  error  may  be  held  in  consistency  with  a 
claim  to  Christian  character  ?"  For  he  that  reflects 
at  all  must  perceive  that  no  general  answer  to  this 
inquiry  can  be  given ;  for  as  men  are  to  be  judged 
according  to  the  light  which  they  enjoy,  the  same 
degree  of  error  may  be  incomparably  more  danger- 
ous in  some  circumstances  than  in  others.  Without 
inquiring,  therefore,  what  the  leading  truths  of  the 
gospel  are,  I  am  only  concerned,  at  present,  to  show, 
that  whatever  they  are,  they  are  to  be  believed ;  and 
that  he  who  refuses  his  assent  to  them,  cannot,  in  any 
proper  sense  of  the  word,  be  considered  a  Christian. 
For  in  the  first  place,  I  may  ask,  if  it  is  not  import- 
ant that  the  truths  of  the  gospel  should  be  believed, 
wherefore  did  God  reveal  them  ?  If  you  admit  that 
God  is  a  Being  of  infinite  wisdom,  you  must  also 
admit  that  his  views  of  things  are  all  perfectly  right ; 
and  that  whatever  He  regards  important,  certainly 
is  so.  What,  then,  I  ask,  shall  we  infer  from  the 
fact  of  his  having  made  a  revelation,  except  that  He 
judged  it  important  that  such  a  revelation  should  be 
made  ?  And  if  this  be  a  legitimate  inference  even 
from  the  fact,  is  it  not  still  more  so  from  the  circum- 
stances of  the  fact ;  from  the  wonderful  expense  at 
which  this  revelation  was  given  to  the  world,  and 
the  wonderful  interest  which  has  been  manifested 
for  its  preservation  ?  Would  Jehovah,  think  you, 
have  raised  up  a  succession  of  men,  reaching  through 
a  period  of  many  centuries,  and  anointed  them  with 
his  own  Spirit,  that  they  might  communicate  his  will 
without  the  possibility  of  error ;  and  would  he  have 
miraculously  interposed  by  his  providence,  to  pre- 


ALL-PERVADING     PRINCIPLE.  ]33 

serve  this  inspired  record  amidst  revolutions  in  which 
every  human  record  has  perished,  if,  after  all,  he 
regarded  it  as  a  matter  of  inconsiderable  moment  ? 
Has  he  not,  then,  by  his  providence,  inscribed  upon 
it  his  own  estimate  of  its  value  ? 

But  if  Jehovah  regards  this  revelation  important, 
whence  does  it  derive  its  importance  in  his  estima- 
mation  ?  Doubtless  from  the  fact  that  it  is  designed 
to  be  instrumental  of  promoting  his  glory  in  the 
salvation  of  men.  But  how  can  it  subserve  this  ob- 
ject, unless  you  believe  it,  any  more  than  a  system 
of  Pagan  philosophy,  which  you  have  never  taken 
the  trouble  to  examine,  or  if  you  have,  have  thrown 
it  by  as  bearing  the  stamp  of  absurdity  or  impos- 
ture ?  In  refusing  your  assent  to  the  truths  of  the 
Bible,  then,  you  set  up  your  wisdom  against  that  of 
the  Eternal ;  you  virtually  declare  that  the  commu- 
nication of  his  will,  made  at  an  unparalleled  expense, 
does  not  deserve  your  regard  ;  you  close  against  it 
even  the  doors  of  your  understanding  ;  and  what 
greater  affront  than  this  can  you  offer  to  the  Almighty 
Being  who  dictated  it  ? 

But  you  say,  perhaps,  that  you  believe  the  Bible^ 
and  therefore  these  remarks  are  inapplicable  to  you. 
I  answer,  they  are  not  inapplicable,  provided  you 
hold  the  maxim  that  it  is  no  matter  what  a  man 
believes  in  respect  to  its  leading  truths  ;  for  if  it  is 
no  matter  what  he  believes,  it  is  no  matter  Avhether 
he  believes  any  thing.  Talk  not  of  your  belief  either 
in  the  authority  or  the  doctrines  of  revelation,  so 
long  as  you  maintain  that  a  rejection  of  either  is 
innocent ;  for  reason  herself  is  at  no  loss  to  answer 
the  question  whether  that  faith  is  of  any  value 
12 


134  RELIGIONAN 

which  pronounces  it  innocent  to  contemn  the  au- 
thority of  God,  and  slight  his  acknowledged  com- 
munications. 

Let  no  one  here,  professing  to  admit  the  claims  of 
the  Bible  to  be  a  divine  revelation,  repeat  the  hack- 
neyed allegation  against  it,  that  its  meaning  is  ob- 
scure ;  and  that  where  there  is  so  much  room  for 
difference  of  opinion,  it  were  rash  to  fix  a  limit  to 
our  charity.  In  respect  to  minor  points  of  Christian 
doctrine,  let  the  principle,  if  you  will,  be  admitted ; 
but  the  moment  you  extend  its  application  to  the 
leading  truths  of  the  gospel,  you  virtually  arraign 
Jehovah  on  the  charge  of  trifling  with  his  creatures. 
You  bring  against  him  the  accusation  of  having  pro- 
fessedly given  a  revelation  to  mankind — a  revela- 
tion, too,  which  involves  their  destiny  for  eternity  — 
and  yet  of  having  framed  it  in  such  a  manner  that 
it  actually  amounts  to  no  revelation  ;  because  its 
meaning  is  incapable  of  being  satisfactorily  ascer- 
tained. Nor  can  you  escape  from  this  fearful  reflec- 
tion upon  the  Divine  character  by  saying  that  this 
efl'ect  is  chargeable  to  the  limited  powers  of  the 
human  mind ;  because  the  author  of  it  knew  well 
the  character  of  the  beings  for  whom  it  was  designed, 
and  the  same  Being  who  made  the  mind,  made  the 
revelation ;  and  to  say  that  he  did  not  adapt  the  one 
to  the  other,  would  be  nothing  less  than  to  charge 
him  with  a  deficiency  either  of  wisdom  or  goodness. 
I  repeat,  then,  he  who  makes  the  obscurity  of  the 
Bible  an  apology  for  error  in  respect  to  any  of  its 
prominent  doctrines,  puts  himself  in  the  impious 
att'tude  of  God's  accuser:  he  lifts  his  arm  toward 
the  eternal  throne,  and  insolently  asks,  "  Why  doest 
thou  so  ?" 


ALL-PERVADING     PRINCIPLE.  135 

Another  consideration  which  shows  that  a  behef 
of  the  truth  is  an  essential  part  of  religion,  is,  that 
all  good  'practice  must  have  its  foundation  in  good 
principles.  I  know  indeed  there  may  be  that  which 
to  the  eye  of  man  shall  appear  to  be  good  practice  — 
there  may  be  an  external  morality  so  correct  as  to 
defy  the  most  rigid  human  scrutiny,  and  yet  it  may 
all  be  the  operation  of  the  merest  selfishness  —  the 
homage  which  a  heart  in  rebellion  against  God  ren- 
ders to  the  good  opinion  of  the  world.  But  when 
we  speak  of  good  practice  in  connection  with  religion, 
we  can  mean  nothing  less  by  it  than  that  which  is 
good  in  the  sight  of  God ;  and  as  He  searches  the 
heart,  surely  no  external  actions  can  be  good  in  his 
sight,  except  those  which  are  prompted  by  good  mo- 
tives— which  are  built  upon  good  principles.  Men 
adopt  the  same  rule,  so  far  as  they  can,  in  judging 
of  each  other  ;  that  is,  they  estimate  the  character  of 
actions  by  the  supposed  motives  in  which  they 
originate ;  though  from  the  imperfection  of  their 
views,  they  are  always  liable  to  be  deceived.  But 
Jehovah  can  never  call  evil  good,  or  good  evil ;  for 
every  motive  and  principle  of  human  conduct  is 
perfectly  open  to  his  inspection. 

Now,  what  think  you,  in  the  view  of  God,  must 
constitute  the  principles  of  action  which  he  can  ap- 
prove ?  What,  but  the  truths  which  he  has  revealed 
in  his  word?  Are  not  the  motives  which  they  con- 
tain for  pursuing  the  course  of  action  which  is  here 
pointed  out,  not  only  the  most  rational,  but  the  most 
weighty,  which  it  is  possible  for  the  human  mind  to 
contemplate?  But  these  truths  can  never  become 
with  you  the  principles  of  action,  unless  they  are 


136  RELIGIONAN 

believed;  so  that  in  the  rejection  or  the  neglect  of 
them,  you  actually  undermine  the  foundation  of  a 
good  life,  and  render  your  claims  to  religious 
character  as  baseless  as  the  fabric  of  a  vision. 

Separate  now  from  religion  a  belief  in  the  great 
truths  of  the  Bible,  and  see  whether,  in  this  new 
form,  she  does  not  seem  to  you  maimed,  and  stripped 
of  her  glory.     What  is  the  religion  of  the  heart,  if 
the  heart  be  not  under  the  influence  of  divine  truth? 
If  it  be  any  thing  that  has  the  semblance  of  religion, 
it  is  mere  animal  excitement.     It  is  the  fever  of  the 
soul  —  the  fire  of  the  passions,  now  breaking  out  furi- 
ously, and  now  dying  away :  it  is  a  gust  of  enthu- 
siasm, which  perhaps  passes  over  in  an  hour,  but  is 
yet  desolating  as  a  whirlwind.     It  has  in  it  nothing  of 
uniformity  or  consistency;  it  yields  no  solid  comfort; 
it  prompts  to  no  useful  actions.     It  is,  if  I  may  be 
allowed  the  expression,  a  religion  of  accident;   it 
rises  and  falls,  it  burns  and  expires,  none  can  pre- 
dict when,  and  none  can  imagine  why.     And  if  such 
be  the  religion   of   the    heart,  where    there  is  any 
experimental    religion    professed,    apart    from    the 
operation  of  Christian  principle,  what  will  you  say 
of  the  religion  of  the  life?     There  may  indeed  be 
an  occasional  paroxysm  of  blind  zeal;  but  in  general 
you  may  expect  to  find  a  deplorable  neglect  of  duty, 
as  unlike  the  Christian  life  as  the  most  opposite  ele- 
ments are  different  from  each  other.     But  suppose  it 
be    otherwise,    and  the   life    be  most  scrupulously 
correct,  and  every  external  duty  be  performed  with 
Pharisaical  exactness,  what  is  it,  after  all,  but  the 
body  without  the  spirit ;  a  professed  recognition  of 
your  obligations  to  obey  God,  while  yet,  at  the  same 


ALL-PERVADING     PRINCIPLE.  137 

time,  you  actually  refuse  to  obey  him ;  for  this  you 
do,  let  your  external  deportment  be  what  it  may,  so 
long-  as  you  act  from  any  other  principles  than  those 
which  he  has  prescribed  for  the  regulation  of  your 
conduct.  Suppose  that  a  fellow-creature  were  to 
render  you  the  most  essential  service,  and  to  act 
towards  you  the  part  of  the  greatest  benefactor ; 
but  that  you  should  afterwards  know  that  in  all  his 
apparent  efforts  for  your  benefit,  he  had  actually  had 
no  regard  for  you,  but  was  aiming  only  at  the  accom- 
plishment of  some  selfish  purpose  ?  Would  not  such 
a  discovery  materially  change  your  opinion  of  his 
character,  and  annihilate  every  sentiment  of  obliga- 
tion towards  him?  Estimate,  then,  on  the  same  prin- 
ciple, the  character  of  that  external  obedience  which 
is  rendered  to  God,  and  which  is  sadly  misnamed  a 
good  life,  when  it  results  not  from  a  belief  of  God's 
truth,  or  from  a  regard  to  his  authority,  but  from  the 
operation  of  that  spirit  of  selfishness  which  is  but 
another  name  for  rebellion. 

I  appeal,  finally,  to  the  Bible  itself,  for  direct 
proof  that  a  belief  of  its  doctrines  enters  essentially 
into  the  nature  of  religion.  The  apostle,  in  writing 
to  the  Hebrews,  declares,  that  "without  faith  it  is 
impossible  to  please  God."  John  the  Baptist,  whose 
ministry  was  designed  as  a  preparation  for  the  estab- 
lishment of  Christ's  kingdom,  exhorted  those  whom 
he  addressed  to  "believe  the  gospel."  Our  Saviour 
himself  has  declared,  "  He  that  believeth,  shall  be 
saved ;  but  he  that  believeth  not  shall  be  damned." 
And  again,  "  Verily,  verily,  I  say  unto  you,  he  that 
heareth  my  word,  and  believeth  on  Him  that  sent 
me,  hath  everlasting  life ;  and  he  shall  not  come  into 
12+ 


138  RELIGIONAN 

condemnation,  but  is  passed  from  death  unto  life." 
If  a  belief  of  the  truths  of  the  gospel,  then,  be  so 
important  that  God  has  thought  proper  to  make  it 
the  subject  of  an  express  command ;  if  he  has  de- 
clared that  it  is  essential  to  obtaining  his  favor,  and 
has  suspended  upon  it  the  possession  of  everlasting 
life,  who  will  doubt  that  it  enters  essentially  into  the 
nature  of  true  religion  ? 

But  you  will  say  that  the  faith  which  the  passages 
to  which  I  have  referred  contemplate,  is  something 
more  than  a  mere  intellectual  belief;  that  it  includes 
the  exercise  of  the  affections.  Be  it  so ;  but  it  in- 
volves the  assent  of  the  understanding  also,  and 
cannot  exist  without  it :  for  to  suppose  that  any  truth 
could  influence  the  heart,  from  which  the  under- 
standing withheld  its  assent,  were  an  absurdity.  We 
are  warranted,  therefore,  in  applying  to  the  faith  of 
the  intellect  the  passages  which  have  been  quoted, 
so  far  as  to  say,  that  without  this  faith  (I  here  speak 
of  those  who  enjoy  the  gospel)  it  is  impossible  to 
obtain  the  divine  favor,  or  to  secure  eternal  life. 
More  than  this  is  indeed  necessary  ;  but  without  this, 
nothing  else  can  be  of  any  avail. 

Thus  I  have  endeavored  to  show  you  that  a  belief 
of  God's  truth,  an  intellectual  assent  to  the  doctrines 
of  the  Bible,  is  an  essential  part  of  religion;  —  so 
essential  that  the  maxim  that  it  is  no  matter  what  a 
man  believes,  is  perfectly  at  war  with  the  genius  of 
the  gospel,  and  utterly  unworthy  the  character  of  a 
Christian.     But, 

II.  Religion  demands  the  homage  of  the  heart, 
and  requires  that  the  truth  should  he  felt.     Though  it 


ALL-PERVADING     PRINCIPLE.  139 

begins  with  the  understanding,  it  does  not  end  there: 
the  understanding  is  only  the  door  through  which  it 
makes  its  way  to  the  heart. 

In  illustration  of  this  sentiment,  I  observe  that  all 
the  great  truths  of  revelation  are  directly  calculated 
to  call  into  exercise  the  affections.  Is  man  suscepti- 
ble of  fear  ?  If  by  fear  be  meant  a  holy  reverence, 
what  is  better  fitted  to  awaken  this  sentiment  than 
the  scriptural  character  of  God?  Or  if  we  under- 
stand by  it  a  dread  of  evil,  what  is  better  calculated 
to  excite  it  than  the  fearful  outline  which  the  Bible 
has  given  us  of  the  condition  of  the  lost  ?  Is  man 
susceptible  of  gratitude  ?  Where  is  to  be  found  the 
record  of  so  much  condescension  and  love,  of  so 
much  suffering  voluntarily  endured,  and  endured  for 
enemies,  as  is  exhibited  in  the  word  of  God  1  Is 
man  a  creature  of  sorrow  and  of  joy  ?  What  better 
calculated  to  melt  him  into  sorrow,  than  a  contem- 
plation of  the  evil  of  sin,  and  of  his  own  sins  in  par- 
ticular, especially  when  viewed  in  their  connection 
with  the  cross  of  Christ  ?  And  what  can  waken  in 
his  breast  a  thrill  of  joy,  if  it  be  not  a  view  of  the 
glories  of  the  divine  character,  and  the  glories  of  re- 
demption, and  the  glories  of  immortality,  as  they 
are  brought  to  view  in  the  word  of  God?  Is  man 
susceptible  of  hope  ?  What  object  in  the  universe 
ought  to  be  an  object  of  desire,  if  it  be  not  the  incor- 
ruptible inheritance  which  is  reserved  in  heaven  for 
the  faithful :  and  what  more  could  be  done  to  place 
it  within  his  reach,  and  to  make  it  a  proper  object  of 
expectation  and  of  effort,  than  the  word  of  God  as- 
sures us  has  actually  been  done?  In  short,  I  will 
venture  to  say,  that  there  is  not  an  emotion  of  the 


140  RELIGIONAN 

soul,  which  it  is  right  to  indulge,  which  the  truth  of 
God,  in  some  or  other  of  its  parts,  is  not  fitted  to 
awaken.  Surely,  then,  the  Author  of  our  religion 
must  have  designed  that  it  should  be  a  religion  for 
the  affections,  else  its  truths  would  not  have  been  so 
adapted  to  call  them  into  exercise. 

Again :  Religion  is  designed  to  promote  our  hap- 
piness ;  hut  it  can  do  this  only  as  it  influences  the 
affections  ;  for  happiness  has  its  seat  in  the  affec- 
tions. No  exercise  of  the  understanding  can  yield 
any  enjoyment,  apart  from  the  influence  which  it  ex- 
erts upon  the  feelings.  It  is  possible  that  a  mathe- 
matician may  be  enraptured  in  the  contemplation  of 
lines  and  angles  ;  but  the  enjoyment  consists  not 
in  the  abstract  contemplation,  but  in  the  feeling  of 
admiration  and  interest  which  is  awakened  by  it. 
There  is  enjoyment  in  the  operation  of  many  of  the 
affections  of  the  soul — in  hope,  in  love,  in  gratitude, 
in  submission,  yes,  and  even  in  godly  sorrow ;  but 
there  is  no  enjoyment  in  the  bare  operation  of  the 
intellect,  because  the  intellect  is  not  the  seat  of  en- 
joyment. If,  then,  religion  will  answer  the  great 
purpose  which  it  proposes,  that  of  making  man 
happy,  it  must  address  itself  to  him  as  a  creature  of 
feeling ;  and  it  must  bring  before  him  considerations 
which  are  fitted  powerfully  to  affect  his  feelings  ; 
and  any  religion  which  should  not  do  this,  would 
mistake  the  character  of  man,  and  would  be  alto- 
gether inadequate  to  the  exigencies  for  which  it  was 
intended  to  provide.  As  we  here  assume  the  fact 
that  our  religion  is  of  divine  origin,  and  that  it  is 
intended  to  make  men  happy,  and  as  all  experience 
proves  that  happiness  has  its  seat  in  the  affections, 


ALL-PERVADING     PRINCIPLE.  141 

we  are  brought  instantly  to  the  conclusion  that  it 
claims  the  homage  of  the  heart,  not  less  than  of  the 
understanding  ;  and  that  he  whose  religion  termi- 
nates in  the  intellect,  has  not  a  religion  to  render 
him  happy. 

Moreover,  let  the  word  of  God  be  brought  to  tes- 
tify to  this  point,  and  you  will  find  that  its  testimony 
is  equally  decisive  and  abundant.  I  have  already 
alluded  to  the  fact  that  the  faith  which  the  gospel 
makes  a  condition  of  salvation,  is  not  merely  the 
faith  of  the  understanding,  but  of  the  affections. 
Accordingly,  when  the  eunuch  inquired  of  Philip  in 
regard  to  the  propriety  of  his  being  baptized,  the  re- 
ply was,  "  If  thou  believest  with  all  thine  heart,  thou 
mayest."  Is  the  exercise  of  repentance  also  a  con- 
dition of  salvation  ?  But  who  does  not  know  that 
repentance  is  chiefly  a  work  for  the  afl?ections? 
Does  the  word  of  God  require  that  we  shoulu  "i<j- 
joice  in  the  Lord  alway ;"  that  we  should  be  "  patient 
in  tribulation  ;"  that  we  should  be  "  meek  and  lowly 
in  heart;"  that  we  should  "love  one  another  with  a 
pure  heart,  fervently ;"  that  we  should  "  be  spiritually 
minded,  which  is  life  and  peace  ?"  In  making  these 
requisitions,  do  you  not  perceive  that  it  has  identified 
the  very  existence  of  religion  with  the  exercise  of 
the  affections?  And  what  testimony  shall  be  re- 
garded as  decisive,  if  this  be  pronounced  insufficient  ? 

Is  it  not  manifest,  then,  that  let  your  religion  em- 
brace as  much  truth  as  it  will,  and  as  much  external 
morality  as  it  may,  it  can  never  be  the  religion  which 
God  requires,  or  which  your  own  eternal  interests 
demand,  unless  it  reaches  the  heart?     I  proceed  to  a 


142  RELIGIONAN 

III.  Third,  and  the  only  remaining  consideration 
to  which  I  shall  call  your  attention,  which  is,  that 
religion  demands  the  homage  of  the  life,  and  re- 
quires that  the  truth  should  he  obeyed.  And  on  this 
article,  a  few  hints  surely  may  suffice  ;  for  however 
men  may  deny  the  importance  of  a  correct  creed,  or 
of  experimental  piety,  there  are  none  but  the  grossly 
abandoned,  which  would  dare  to  deny  that  it  is  es- 
sential to  religion  to  live  what  is  commonly  called 
a  good  life. 

If  I  have  succeeded  in  the  preceding  part  of'Hlw? 
discourse,  in  showing  that  correct  faith  and  correct 
feeling  are  essential  parts  of  religibi'^'^;^^'<b'a  will  per- 
ceive that  the  proposition  which  has  just  been  an- 
nounced, is  only  an  inference  from  wfJat  has  already 
been  proved;  for  a  good  life  is  just  as  certain^  to 
result  from  good  principles  and  good  affecti^m,  M. 
a  stream  is  sure  to  proceed  from  a  fountain.  Cor- 
rect principles  alone  do  not  indeed  insur*^  "-^rrect 
conduct;  for  every  day's  experience  shows  that  men 
whose  moral  and  religious  opinions  are  the  most  un- 
exceptionable, flagrantly  violate  their  own  convic- 
tions, and  rush  into  the  haunts  of  iniquity.  But 
where  correct  opinions  are  suffered  to  have  their 
legitimate  influence  on  the  affections,  where  faith  in 
the  truths  of  religion  purifies  the  heart,  there  you 
may  look  for  a  holy  life  with  as  much  confidence  as 
you  can  calculate  on  any  effect  from  its  known  cause. 
And  let  me  say  that  all  external  reformation  which 
is  not  produced  in  this  way,  is  of  little  value.  If  it 
be  the  effect  of  correct  principles  united  with  correct 
feelings,  if  it  be  the  fruit  of  the  good  seed  sown  in 
good  ground,  you  may  expect  not  only  that  it  will  be 


ALL-PERVADING     PRINCIPLE.  I43 

lasting,  but  that  it  will  become  more  and  more  com- 
plete. But  if  it  be  brought  about  in  any  other  way, 
let  it  be  apparently  ever  so  promising,  you  cannot 
depend  upon  its  continuance ;  for  it  has  no  root  in 
itself;  and  while  it  does  continue,  it  is,  to  the  Search- 
er of  hearts,  only  a  fair  covering  thrown  over  a  prin- 
ciple of  hostility  and  rebellion. 

Moreover,  it  is  the  genius  of  the  gospel,  that  it  is 
in  the  highest  degree  practical;  for  while  a  cordial 
belief  of  its  truths  forms  in  man  the  spirit  of  obedi- 
enc  J,  it  minutely  prescribes  for  him  a  course  of  ex- 
ternal duiy,  an(j[  leaves  him  at  no  loss  in  respect  to 
what  he  oyr^h  i-o  do  in  any  of  the  relations  of  life. 
Be  your  rank  high  or  Ioav,  be  the  measure  of  your 
responsibility  comparatively  great  or  small,  be  your 
eircwmstances  in  life  what  they  may,  open  the  Bible, 
i.iHi'-h  're  the  path  of  duty  is  so  plainly  marked  out, 
tnat.  you'can  have  no  apology  for  mistaking  it.  It 
is  m^-rj^ed  out  too  by  a  divine  hand,  and  comes  to 
you  under  the  sanction  of  divine  authority. 

Thus  I  have  endeavored  to  show  you  that  religion 
takes  cognizance  of  the  whole  man ;  that  it  claims 
the  homage  of  the  intellect,  the  homage  of  the  heart, 
the  homage  of  the  life. 

I  have  discussed  this  subject,  my  young  friends,  the 
rather,  as  it  seems  to  me  that  there  are  some  features 
in  the  religious  character  of  the  present  age,  from, 
which  you  are  peculiarly  exposed  to  the  adoption  of 
a  partial  religion.  The  present  is  an  age  of  contro- 
versy ;  a  period  in  Avhich  there  are  a  thousand  con- 
jflicting  opinions  in  respect  to  religious  truth ;  and 
there  is  great  reason  to  fear  that,  instead  of  referring 
these  opinions  to  the  law  and  the  testimony,  to  as- 


144  R  E  L  I  G  I  0  N     A  N 

certain  what  is  right,  you  will  hastily  conclude  from 
the  contradictions  and  absurdities  which  many  of 
them  involve,  that  none  of  them  can  be  very  import- 
ant, and  that  there  can  be  no  great  hazard  in  remain- 
ing unsettled  upon  a  subject  which  admits  of  such 
variety  of  speculation.  Or  else,  on  the  other  hand, 
there  is  danger  that,  in  the  heat  of  controversy,  you 
will  attach  so  much  importance  to  your  own  opinions, 
as  to  make  you  feel  that  religion  is  a  matter  of 
opinion  and  nothing  else ;  and  that  the  correctness 
of  your  creed  may  atone  for  the  obliquities  of  your 
heart  or  life.  The  present  also  is  an  age  of  revivals, 
when  the  operations  of  the  Spirit  of  God  in  awaken- 
ing and  converting  sinners  seem  to  be  more  power- 
ful and  rapid  than  in  ages  that  have  gone  by ;  and 
there  is  so  much  said,  and  properly  said  too,  of  the 
state  of  the  feelings  in  connection  with  the  evidence 
of  Christian  character,  that  you  are  in  danger  of  tak- 
ing up  the  delusion  that  religion  is  only  a  set  of 
emotions,  and  that  the  great  end  of  religion  is  accom- 
plished in  mere  animal  excitement.  Moreover,  the 
present  is  an  age  of  action ;  there  is  a  stirring  almost 
throughout  the  church  of  God,  in  behalf  of  the  inter- 
ests of  Christ's  kingdom,  such  as  has  never  been 
witnessed  before ;  and  there  is  something  so  noble 
in  the  project  of  extending  the  gospel  through  the 
world,  that  millions  of  hearts  are  beating  high  for  its 
accomplishment.  But  may  there  not  be  danger, 
while  you  are  putting  forth  your  hand  to  this  high 
and  holy  enterprise,  that  you  will  come  to  imagine 
that  what  you  are  doing  for  others,  is  an  apology  for 
what  you  are  neglecting  to  do  for  yourself;  and  that 
while  your  hands  are  so  busy  in  the  cause  of  man's 


ALL-PERVADING     PRINCIPLE.  I45 

salvation,  you  may  be  safe  in  neglecting  to  ascertain 
the  holy  truths  of  the  gospel,  and  in  neglecting  to 
yield  your  heart  to  their  influences?  I  advert  to 
these  dangers,  that  you  may  think  of  them  if  you 
have  not ;  and  that  you  may  think  more  of  them,  if 
you  have  ;  for  if  I  mistake  not,  neither  their  reality, 
nor  their  magnitude,  admits  of  question.  I  counsel 
you,  that  you  may  effectually  avoid  them,  to  become 
established  in  the  truth ;  but  remember  that,  if  this 
is  all  that  your  religion  does  for  you,  it  will  leave 
you  to  perish.  Advance  farther,  then,  and  let  the 
truth  have  its  legitimate  effect  upon  your  heart ;  in 
melting  you  into  penitence,  in  renovating  your  affec- 
tions, in  imparting  to  you  the  spirit  of  adoption  —  the 
confidence,  the  submission,  the  humility,  of  a  child 
of  God.  And  finally,  let  the  holy  principles  and 
feelings  which  you  have  drawn  from  the  word  of 
God,  be  acted  out  in  the  life ;  in  whatever  things  are 
pure,  and  lovely,  and  honest,  and  of  good  report. 
Such  a  character  as  this  would  attract  the  homage  of 
the  world,  the  admiration  of  angels,  the  benediction 
of  God.  It  would  be  the  pledge  of  the  highest  hap- 
piness to  be  enjoyed  on  earth,  and  of  an  exceeding 
and  eternal  weight  of  glory  in  heaven. 


13 


LECTURE    VIL 


PERSUASIVE     TO     RELIGION, 


LUKE,  XIV.  17. 

Come,  for  all  things  are  now  ready. 

The  parable  of  which  these  words  are  a  part,  was 
intended  primarily  to  illustrate  the  sovereign  grace 
of  God  in  causing  the  gospel  to  be  first  preached  to 
the  Jews,  their  contemptuous  rejection  of  it,  and  its 
being  subsequently  offered  to  the  Gentiles.  It  is 
susceptible,  however,  of  a  much  more  extensive  ap- 
plication ;  as  containing  a  faithful  description  of  the 
gracious  conduct  of  God  towards  all  to  whom  the 
gospel  comes,  on  the  one  hand,  and  of  the  reception 
which  it  too  often  meets  in  every  age,  on  the  other. 

The  gospel  is  here  represented  under  the  simili- 
tude of  a  feast ;  and  it  is  the  business  of  Christ's 
ministers,  as  it  was  the  business  of  the  servants  in 
the  parable,  to  go  abroad  and  publish  the  invitation. 
It  is  the  design  of  this  discourse  to  bring  home  this 
invitation  to  the  hearts  of  the  young ;  to  endeavor 
to  attract  them  by  an  exhibition  of  the  grace  of  the 
gospel,  to  a  compliance  with  its  requisitions.  Let 
every  youth,  then,  who  listens  to  this  discourse,  con- 
sider himself  affectionately   addressed   in   the  Ian- 


PERSUASIVE     TO     RELIGION.  147 

guage  of  the  text — "Come,  for  all  things  are  now 
ready." 

The  text  obviously  suggests  two  topics  : 

The  sufficiency  of  the  gospel  feast  : 
The  invitation  to  the  gospel  feast. 

Let  us  attend  to  them  in  their  order. 

I.  The  sufficiency  of  the  gospel  feast:  —  "All 
things  are  now  ready." 

This  branch  of  the  discourse  may  be  illustrated 
by  showing  that  the  gospel  makes  provision  for  all 
the  moral  wants  of  man. 

Particularly, 

It  contemplates  him  as  ignorant^  and  provides  for 
his  instruction.  There  are  many  truths  connected 
with  religion,  which  God  may  be  said  to  have  in- 
scribed on  the  works  of  his  hands; — truths  which 
relate  especially  to  his  own  existence,  character,  and 
government ;  and  these,  no  doubt,  it  is  within  the 
province  of  a  well-directed  reason  to  trace  in  the 
contemplation  of  his  works ;  but  experience  proves 
that  even  these  truths,  reflected  as  they  are  from 
every  part  of  the  creation,  can  yet  be  completely 
overlooked  through  the  blinding  influence  of  human 
depravity.  There  are  other  truths,  however,  of  vital 
importance  to  man,  upon  which  the  book  of  nature 
is  entirely  silent,  and  at  which  it  were  impossible  for 
man  to  arrive  in  the  most  faithful  use  of  his  unas- 
sisted powers :  these  God  has  been  pleased  to  make 
the  subject  of  a  written  revelation ;  and  that  revela- 
tion we  have  in  the  gospel.     In  estimating  the  im- 


148  PERSUASIVE     TO     RELIGION. 

portance  of  the  gospel  as  a  fountain  of  knowledge, 
observe  how  great  the  advantage  which  it  has  over 
every  other.  Its  truths  are  the  most  sublime  that 
ever  occupied,  or  ever  can  occupy,  the  mind  of  man  ; 
and  the  contemplation  of  them  is  fitted  to  exalt  all 
his  intellectual  and  moral  faculties.  They  are  also 
intimately  blended  with  his  own  highest  interests, 
both  as  it  respects  this  world  and  the  world  to  come ; 
insomuch  that  God  himself  has  declared  that  "he 
that  believeth"  them  "shall  be  saved,  and  he  that 
believeth"  them  "not  shall  be  damned."  And 
moreover,  they  come  to  us  upon  the  authority  of 
God  ;  so  that,  in  receiving  them,  we  have  the  highest 
possible  evidence  that  we  are  not  embracing  a 
system  of  error.  Say  now,  whither  shall  man  repair 
for  instruction,  but  to  the  gospel  ?  Where  else  can 
he  find  truth  so  sublime,  so  important,  so  unmixed, 
as  here?  Let  him  read  whatever  has  been  written 
by  the  wise  men  of  the  world,  whether  in  ancient  or 
modern  times;  and  after  having  wearied  himself 
with  the  endless  absurdities  and  contradictions  into 
which  they  have  fallen  on  the  most  momentous  of  all 
subjects,  let  him  return  to  the  gospel,  and  draw 
living  water  out  of  these  wells  of  salvation.  Here 
he  will  find  every  thing  simple,  perspicuous,  sublime; 
—  a  field  in  which  the  noblest  intellect  may  expatiate 
for  ever,  and  be  continually  advancing  in  its  dis- 
coveries from  glory  to  glory. 

Again :  the  gospel  contemplates  man  as  guilty, 
and  provides  for  his  forgiveness.  I  know  that  it  is 
possible  for  the  voice  of  conscience  to  be  drowned, 
in  a  great  degree,  amidst  the  strife  and  tumult  of  the 
world ;   and   I  doubt  not  that  there  is  a  point  ia 


PERSUASIVE     TO     RELIGION.  I49 

depravity  beyond  which  conscience  becomes  power- 
less in  this  life,  even  to  warn  the  sinner  of  his 
approaching  doom :  but  I  know  too  that  this  princi- 
ple of  conscience  makes  part  of  every  man's  moral 
constitution  ;  and  that  it  intimates  to  every  one  more 
or  less  distinctly,  and  more  or  less  frequently,  the 
fact  that  an  eternal  retribution  awaits  him  ;  and  that, 
in  consequence  of  being  a  sinner,  he  is  exposed  to 
the  displeasure  of  God.  Does  he  ask  reason  whether 
it  is  possible  that  sin  can  be  forgiven ;  and  if  so, 
through  what  channel  forgiveness  can  be  communi- 
cated? Ah,  he  has  consulted  reason  on  a  point 
upon  which  she  has  nothing  to  say:  and  if  she 
speaks,  it  is  only  to  display  her  ignorance,  or  to  con- 
fess it.  But  let  him  resort  to  the  gospel,  and  he  will 
obtain  a  full  solution  of  the  momentous  problem: 
here  he  will  find  it  written  by  the  finger  of  inspira- 
tion, that  God  can  now  "be  just,  and  the  justifier  of 
him  which  believeth  in  Jesus  ;"  that  "  God  so  loved 
the  world,  that  he  gave  his  only  begotten  Son,  that 
whosoever  believeth  in  him  should  not  perish,  but 
have  everlasting  life."  Here  is  a  plan  revealed, 
to  the  wonder  of  angels  as  well  as  of  men,  by 
which  Jehovah  manifests  himself  at  once  the  inflexi- 
ble Judge,  and  the  merciful  Father,  No  matter 
though  his  iniquities  may  have  risen  mountain-like 
to  the  heavens ;  no  matter  though  he  may  have  been 
distinguished  among  the  most  obdurate  transgressors, 
and  may  have  persevered  in  his  rebellion  long  after 
he  had  seemed  ripe  for  the  employments  of  fiends  ; 
yet  his  case  is  not  so  desperate,  but  that  there  is  an 
efficacy  in  the  blood  of  Christ  to  reach  it.  Who- 
ever will  comply  with  the  requisitions  which  the 
13* 


150  PERSUASIVE     TO     RELIGION. 

gospel  proposes,  shall  hear  a  voice  from  the  sanctu- 
ary of  God's  grace,  saying,  "  Be  of  good  cheer,  thy 
sins  be  forgiven  thee." 

Farther :  The  gospel  contemplates  man  as  fol- 
luted,  and  provides  for  his  sanctijication.  Not  more 
true  is  it  that  man  is  exposed  to  the  curse  of  God's 
law,  than  that  his  nature  is  in  ruins  :  he  is  laboring 
under  a  spiritual  malady,  which,  unless  it  is  arrested 
and  removed,  must  prove  fatal  to  the  soul;  —  a 
malady  for  which  the  wisdom  of  the  world  has  long 
since  proved  itself  inadequate  to  find  out  a  cure.  Here 
again,  what  reason  could  not  do,  the  gospel  has 
done.  All  the  truths  which  it  reveals,  especially  the 
great  doctrine  of  redemption  by  the  blood  of  Christ, 
are  fitted  to  constrain,  to  exalt,  to  quicken  the  affec- 
tions, and  to  bring  the  whole  soul  under  a  purifying 
influence.  But  this  is  not  all.  God  is  pleased  to 
accompany  the  gospel  with  the  direct  influence  of  his 
Spirit;  by  which  especially  the  rebellion  of  the 
heart  is  subdued,  evil  affections  and  desires  are  eradi- 
cated, old  things  pass  away,  and  all  things  become 
new.  And  it  is  by  this  influence  that  the  work  of 
sanctification  is  not  only  begun  in  the  soul,  but 
carried  forward  till  it  is  perfected  in  glory.  Here 
then  is  a  fountain  open  for  sin  and  uncleanness ;  — 
a  complete  remedy  for  the  disease  of  man's  moral 
nature. 

I  observe,  once  more,  that  the  gospel  contemplates 
man  as  subject  to  death,  and  makes  provision  for  his 
immortality.  I  do  not  say  that  reason  is  absolutely 
dumb  on  the  subject  of  a  future  existence ;  but  I  do 
say  that,  after  reason  has  done  her  utmost  to  satisfy 
the  anxious  inquiries  of  nature  on  that  subject,  she 


PERSUASIVE     TO     RELIGION.  151 

has  done  comparatively  little ;  and  even  that  little 
has  been  rather  in  the  way  of  vague  conjecture,  than 
positive  demonstration.  I  do  say  that,  with  all  the 
light  that  she  can  shed  upon  the  valley  of  death,  it 
must  be,  in  every  case,  a  dark  valley  still ;  and  that 
he  who  takes  her  for  his  guide,  must  lay  in  his  ac- 
count for  a  hard  conflict  with  doubt  and  terror,  when 
flesh  and  heart  are  failing.  Approach  the  gospel 
now,  and  see  what  relief  it  has  to  render  to  the  mind 
struggling  with  apprehension  in  the  attempt  to  look 
beyond  the  grave.  In  the  first  place,  it  fully  estab- 
lishes the  fact  that  the  spirit  lives  after  the  body  is 
dead.  Then  it  goes  farther,  and  opens  up  the  pros- 
pect of  an  exact  retribution  ;  describing,  so  far  as  the 
subject  falls  within  the  comprehension  of  man,  the 
miseries  of  the  lost,  and  the  happiness  of  the  saved. 
And  finally,  it  reveals  the  fact  that  the  grave  shall 
ere  long  give  up  the  dead  that  are  in  it ;  and  that  the 
righteous  dead  shall  come  forth  clothed  with  a  body 
that  shall  reflect  the  purity  and  lustre  of  the  heavens. 
And  what  is  death  to  the  Christian,  when  contem- 
plated in  the  view  of  truths  like  these  ?  What  but  a 
passage  —  a  rough  and  stony  passage,  if  you  please 
—  from  a  region  of  comparative  darkness,  to  a  region 
of  perfect  light ;  from  a  state  of  trial,  and  sin,  and 
conflict,  to  a  state  of  perfect  holiness,  to  the  posses- 
sion of  a  crown  of  life  !  May  not  the  believer  look 
down  into  the  grave  with  triumph,  and  even  welcome 
the  ravages  of  the  death-worm,  if  this  be  only  a  re- 
fining process  by  which  his  body  is  to  become  fitted 
to  bear  an  eternal  weight  of  glory?  Oh,  yes,  my 
young  friends,  the  doctrine  of  immortality,  the  doc- 
trine of  the  resurrection,  is,  to  the  Christian,  like  a 


152  PERSUASIVE     TO     RELIGION. 

star  of  life  rising  out  of  the  shadows  of  the  tomb. 
Fixing  his  eye  upon  it,  well  may  he  recline  upon 
his  Saviour's  breast,  and  breathe  his  life  out  sweetly 
there ! 

II.  I  have  now  endeavored  to  show  you  that  the 
gospel  makes  provision  for  all  the  moral  wants  of 
man ;  thus  illustrating  the  sufficiency  of  the  gospel 
feast :  Let  me  now,  secondly,  direct  your  attention 
to  the  INVITATION  of  the  gospel  feast — "Come." 

As  the  blessings  which  are  offered  in  this  feast  are 
spiritual  blessings,  so  the  act  by  which  they  are  re- 
ceived is  a  spiritual  act — the  act  of  faith — to  come, 
therefore,  in  the  sense  of  the  text,  denotes  a  cordial 
acceptance  of  the  Lord  Jesus  Christ  in  all  the  glories 
of  his  person,  and  in  all  the  benefits  of  his  purchase. 
But  reserving  this  point  for  distinct  consideration  in 
a  future  discourse,  let  me,  under  this  article,  direct 
your  attention  to  two  inquiries : 

1.   To  whom  is  this  invitation  addressed? 

It  is  addressed  to  the  sceptical  youth.  I  am  per- 
suaded, my  young  friend,  that  if  you  have  given  up 
the  gospel,  you  have  not  known  what  you  have  been 
doing ;  or  if  you  indulge  doubts  in  respect  to  its  di- 
vine authority,  you  do  so  only  because  you  have  not 
been  willing  to  submit  to  an  examination  of  its  evi- 
dence. And  though  you  are  afar  off*,  I  earnestly  call 
upon  you  to  retrace  your  steps,  and  to  receive  not 
only  with  the  understanding,  but  the  heart,  this  gos- 
pel which  you  seem  inclined  to  put  away  from  you. 
So  long  as  you  retain  your  present  ground,  if  the 
gospel  be  true,  you  cannot  doubt  that  your  case  is 
hopeless ;  and  you  surely  ought  not  to  presume  that 


PERSUASIVE     TO     RELIGION.  153 

it  is  not  true,  but  upon  evidence  entirely  unexcep- 
tionable. Come,  then,  and  see  whether  it  be  not 
true.  Come  and  subject  its  claims  to  divinity  to  as 
severe  a  test  as  you  will ;  and  if  you  do  it  with  an 
honest  heart,  I  doubt  not  that  the  result  will  be  that 
you  will  give  all  your  scepticism  to  the  winds. 
Come  and  examine  its  doctrines,  and  see  whether 
they  are  not  consistent,  sublime,  adapted  in  every 
way  to  the  moral  wants  of  man.  And  while  you 
open  your  understanding  to  the  light  of  truth,  yield 
your  heart  to  its  purifying  influence ;  and  then  all 
the  rich  provision  which  the  gospel  offers  shall  be- 
come yours.  Yes,  though  you  have  been  so  ungrate- 
ful as  to  question  its  divinity,  and  to  cavil  about  its 
truths,  you  are  invited  to  return  and  partake  of  the 
waters  of  life  as  freely  as  if  you  had  never  turned 
your  back  upon  them. 

But  this  invitation  is  addressed  also  to  the  profli- 
gate youth.  Notwithstanding  you  are  young,  you 
have  already  ventured  into  the  way  of  the  ungodly, 
and  perhaps  have  even  sat  in  the  seat  of  the  scorner, 
and  possibly  may  have  sunk  to  a  point  in  profligacy, 
at  which  you  have  become  reckless  even  of  the  woes 
of  perdition.  And  if,  at  any  time,  the  startling 
thought  of  a  retribution  rises  in  your  mind,  and  you 
are  forced,  for  a  moment,  to  realize  that  there  is  a 
just  God  in  heaven,  and  that  you  have  within  you  an 
immortal  spirit,  which,  if  unrenewed,  is  destined  to 
fall  under  his  consuming  wrath,  not  improbably  you 
take  refuge  from  your  reflections  in  the  imagined 
hopelessness  of  your  condition ;  taking  for  granted 
that  you  must  remain  where  you  are,  and  resolving 
to  make  yourself  easy  as  long  as  possible.  I  should 
b^liemy  own  convictions  if  I  should  say  that,  in  such 


154  PERSUASIVE     TO     RELIGION. 

a  case,  judging  from  analogy,  there  is  strong  ground 
of  hope  for  a  radical  change  of  character;  but  I 
should  certainly  be  wanting  to  my  duty  as  a  minister 
of  Christ,  if  I  should  not  proclaim  even  to  such  a 
wanderer  from  God  and  heaven,  that  "  the  blood  of 
Christ  cleanseth  from  all  sin ;"  if  I  should  not  sound 
in  his  ears  the  gracious  invitation,  and  the  gracious 
encouragement,  "Come,  for  all  thingsare  now  ready." 
Stop,  profligate  youth,  and  retrace  the  steps  you  have 
taken  in  the  path  to  death.  Exchange  the  polluted 
grovelling  pleasures  you  are  pursuing,  for  the  pure 
and  elevated  joys  of  a  life  of  piety.  Come  and  ac- 
cept the  provision  which  the  gospel  oflers ;  and 
"  though  your  sins  be  as  scarlet,  they  shall  be  as 
white  as  snow  ;"  though  your  name  may  have  stood 
first  on  the  list  of  contemners  of  God,  it  shall  be 
transferred  to  a  place  in  the  Lamb's  book  of  life. 

To  the  mere  moral  youth,  this  invitation  is  also 
addressed.  In  the  providence  of  God,  you  have  been 
preserved  from  casting  off"  the  restraints  of  a  religious 
education ;  and  have  neither  been  entangled  by  the 
arts  of  scepticism,  nor  allured  into  the  haunts  of 
profligacy.  You  have  always  maintained  a  decent 
respect  for  divine  institutions ;  and  have  chosen  to 
be  regarded,  and  actually  have  been,  a  well-wisher  to 
the  general  interests  of  religion.  But  farther  than 
this  you  have  never  advanced  ;  and  for  some  reason 
or  other,  you  seem  as  well  satisfied  with  your  present 
condition,  as  if  you  had  actually  entered  in  at  the 
strait  gate,  and  had  even  made  your  calling  and 
election  sure.  It  may  be  that  you  are  building  a 
fabric  of  self-righteousness,  which  looks  beautiful  to 
you,  and  which  you  imagine  will  attract  the  com- 
placent regards  of  God.     Believe  me,  you  are  yield- 


PERSUASIVE     TO     RELIGION.  155 

ing  to  delusion ;  and  I  call  upon  you  to  abandon  the 
delusion,  and  to  come  without  delay  to  the  fountain 
of  salvation  which  is  opened  in  the  gospel.  A  life 
of  mere  morality  may  indeed  subserve  the  social 
interests  of  man  in  this  life ;  but  it  can  never  confer 
the  consolations  of  a  good  hope  through  grace  ;  it 
can  never  cause  you  to  understand  the  joy  of  dwell- 
ing in  the  secret  place  of  the  Most  High :  it  can 
never  furnish  a  staff  to  the  soul  in  its  passage  through 
the  dark  valley :  it  can  never  bring  in  its  train  an 
inheritance  that  is  incorruptible,  and  undefiled,  and 
that  fadeth  not  away.  While,  therefore,  you  place  a 
proper  estimate  upon  it,  as  it  stands  connected  with 
the  interests  of  the  present  world,  dare  not,  for  a 
moment,  to  rest  upon  it,  as  a  foundation  of  accept- 
ance with  God.  Come  and  exercise  a  living  faith  in 
the  great  Redeemer ;  and  the  morality  which  is  the 
fruit  of  that  faith,  though  it  can  never  constitute  the 
ground  of  your  acceptance,  may  constitute  the  evi- 
dence of  it.  Come  without  delay ;  come  now  in  the 
morning  of  life,  else  you  may  soon  have  formed  a 
confirmed  habit  of  self-righteousness ;  and  such  a 
habit  once  formed,  is  less  likely  than  almost  any 
other  to  be  broken  up  ;  and  unless  it  is  broken  up,  it 
will  as  effectually  and  as  certainly  destroy  you  as 
infidelity  or  immorality. 

The  baptized  youth  also  has  a  special  interest  in 
this  invitation.  Your  parents,  while  you  were  yet 
incapable  of  acting  for  yourselves,  dedicated  you  to 
God  in  holy  baptism ;  and  entered  into  a  solemn  co- 
venant with  him,  to  train  you  up  for  his  service  and 
glory.  We  trust  they  have  redeemed  the  baptismal 
pledge,  and  that  by  their  instructions,  and  example, 


156  PERSUASIVE       TO     RELIGION. 

and  prayers,  they  have  done  their  utmost  to  turn 
your  feet  into  the  path  to  heaven.  But  know,  my 
young  friends,  that  though  you  were  not  active  in 
the  solemn  transaction  in  which  you  were  devoted  to 
God,  you  had  a  material  interest  in  it,  notwithstand- 
ing ;  and  this  act  of  your  parents,  performed  in  obe- 
dience to  God's  command,  has  imposed  upon  you  a 
weighty  obligation,  now  that  you  are  capable  of  act- 
ing for  yourselves,  to  bring  to  his  service  the  full 
vigor  of  your  faculties  and  affections.  Come  then, 
ye  children  and  youth,  who,  at  these  altars  of  God, 
have  received  the  seal  of  his  gracious  covenant ;  ye 
who  have  been  dandled  on  the  knee  of  piety,  and 
counselled  by  the  lips  of  fond  affection,  and  instructed 
in  respect  to  your  danger  and  duty,  and  in  whose  be- 
half a  thousand  parental  prayers  have  gone  up  into 
the  ear  of  mercy — is  there  nothing  in  all  this  to 
constrain  your  hearts  to  accept  the  gracious  invita- 
tion of  the  gospel?  Is  there  nothing  in  the  thought 
that  you  are  the  children  of  the  church,  that  you 
have  been  born  and  nurtured  in  her  bosom,  and  per- 
mitted to  enjoy  so  many  of  her  privileges,  that  comes 
to  you  as  a  rebuke  for  not  having  yet  received  Christ 
as  your  Saviour,  and  publicly  recognised  your  obli- 
gations to  his  love?  Delay  no  longer  to  accept  the 
blessings  of  salvation ;  for  though  there  is  nothing 
in  the  fact  of  your  having  been  dedicated  to  God, 
which  can  furnish  the  shadow  of  a  ground  of  your 
acceptance  with  him,  there  is  that  in  it  which  mightily 
increases  your  obligation,  and  which,  if  you  perish, 
will  mightily  enhance  your  condemnation. 

The  other  inquiry  to  which  I  proposed  to  direct 
your  attention  under  this  article,  is, 


PERSUASIVE     TO      RELIGION.  I57 

2.  From  whom  does  this  invitation  come  1 
It  comes  from  the  church  on  earth.  It  is  the  most 
ardent  wish  of  God's  people,  and  especially  of  your 
Christian  friends,  that  you  should  enter  without  de- 
lay on  a  life  of  religion.  They  follow  you  into  the 
world  with  an  eye  of  watchful  and  tender  regard ; 
and  when  you  think  not  of  it,  they  are  often  sending 
up  prayers  for  you  in  secret,  that  you  may  be  found 
in  the  way  of  God's  commandments.  When  your 
pious  parents  see  you  immersed  in  worldly  vanities, 
asking  no  questions  with  so  much  interest  as  "how 
you  shall  decorate  your  persons,  or  how  you  shall 
recommend  yourselves  most  to  the  gay  and  worldly," 
their  hearts  often  sink  within  them ;  and  especially, 
if  they  are  about  to  depart  into  eternity,  and  leave 
you  with  such  dispositions,  it  adds  a  bitter  pang  to 
the  scene  of  separation ;  and  they  wish  to  cling  to 
life  yet  a  little  longer,  that  they  may  offer  a  iQ\N  more 
prayers,  and  use  a  few  more  exertions,  for  the  ever- 
lasting interests  of  their  children.  And  not  onlv 
your  parents  and  other  pious  friends,  but  the  church 
among  whom  your  lot  is  cast,  are,  as  a  body,  inter- 
ested for  your  conversion,  and  are  anxiously  waiting 
to  see  you  come  out  from  an  ungodly  world,  and  sub- 
scribe with  your  own  hand  to  the  Lord.  They  tell 
you  that  there  is  room  enough  within  their  sacred 
enclosure  for  all  of  you,  and  for  as  many  as  will  en- 
ter ;  and  they  stand  ready  to  greet  you  with  a  joyful 
welcome  at  the  table  of  communion,  and  to  take  you 
by  the  hand,  as  fellow-travellers  on  the  way  to  hea- 
ven. Yes,  and  others  whom  you  have  never  seen, 
even  the  people  of  God  who  dwell  in  distant  lands, 
and  in  the  islands  of  the  sea  —  the  whole  church 
14 


158  PERSUASIVE      TO      RELIGION. 

militant  may  be  considered  as  sending  you  an  invita- 
tion to  join  their  community,  and  partake  of  their 
joys. 

From  the  redeemed  in  glory,  the  same  invitation 
comes  to  you.  They  know  what  it  is  to  have  been 
sinners,  and  what  it  is  to  have  been  saved ;  and  the 
benevolence  of  their  glorified  nature  leads  them  to 
regard  with  intense  interest  the  salvation  of  sinners 
on  earth.  And  is  it  not  reasonable  to  suppose  that 
this  is  especially  true  in  respect  to  those  with  whom 
they  have  here  been  associated  in  the  endearing  rela- 
tions of  life  1  Every  one  of  the  innumerable  throng  of 
the  redeemed  calls  upon  you  to  come ;  but  there  are 
those  in  that  blessed  assembly,  who  call  with  pecu- 
liar affection  and  earnestness,  and  who  plead  with 
you  by  the  remembrance  of  other  days,  who  would 
raise  the  loudest  note  of  thanksgiving  on  your  re- 
turn to  God,  and  would  be  the  first  to  greet  you  on 
your  arrival  in  heaven.  Is  there  no  child  in  this 
assembly,  who  once  had  a  mother  who  counselled 
him,  and  instructed  him,  and  prayed  for  him,  and 
finally  died,  leaving  him  asleep  over  the  interests  of 
his  soul  1  That  mother,  we  doubt  not,  is  at  this  mo- 
ment a  glorified  spirit,  and  is  casting  her  crown  at 
the  Redeemer's  feet,  mingling  in  the  hosannas  and 
hallelujahs  of  heaven.  But  think  you  that  she  has 
forffotten  her  child,  because  she  has  reached  her  de- 
stined  home  ?  My  young  friend,  whoever  you  are, 
that  glorified  parent  remembers  you  still ;  and  from 
the  third  heaven,  bids  you  form  and  execute  the  pur- 
pose of  giving  your  heart  to  God ;  and  invites  you 
to  prepare  to  mingle  with  her  in  the  glories  to  which 
she  has  already  been  admitted.     I  am  aware  that  this 


PERSUASIVE     TO      RELIGION.  I59 

is  a  subject  on  which  it  becomes  us  to  speak  with 
caution,  because  we  know  but  little ;  but  I  am  sure 
it  is  conformable  to  the  dictates  of  reason,  and  ac- 
cording to  the  analogy  of  experience,  and  certainly 
not  contrary  to  the  spirit  of  God's  word,  that  the 
news  of  such  a  conversion  as  I  have  supposed  would, 
in  some  way  or  other,  be  conveyed  to  heaven,  and 
would  cause  the  grateful  exclamation  to  burst  from 
the  lips  of  that  glorified  parent,  "  This  my  child  who 
was  dead,  is  alive  again;  who  was  lost,  is  found; 
who  seemed  ripe  for  the  employments  of  hell,  is  de- 
stined to  sit  on  one  of  these  thrones  of  glory  forever 
and  ever." 

The  angels  of  light  echo  the  same  invitation. 
Our  Saviour  has  taught  us  explicitly,  that  there  is 
joy  among  the  angels  when  one  sinner  repenteth:  of 
course,  they  desire  that  there  may  be  occasions  for 
this  joy.  They  do  not  indeed  know  by  experience 
the  misery  of  being  sinners  :  they  have  never  felt  the 
burden  of  pollution,  the  agony  of  remorse,  the  fear- 
ful apprehension  of  God's  eternal  wrath :  but  still 
they  are  not  ignorant  of  the  degradation  and  ruin 
that  sin  brings  in  its  train  ;  and  they  earnestly  desire 
to  see  the  heir  of  hell  changed  into  the  heir  of  hea- 
ven ;  not  only  because  this  change  secures  to  the 
sinner  everlasting  life,  but  because  it  reflects  a  new 
lustre  on  Christ's  mediation,  and  brings  a  revenue  of 
glory  to  God  in  the  highest.  They  are  ministering 
spirits  to  the  righteous  ;  and  they  offer  themselves, 
on  condition  of  your  repentance,  to  be  ministering 
spirits  to  you ;  to  watch  over  you  in  danger,  to  suc- 
cor you  in  temptation,  to  stand  by  you  in  death,  and 
to  conduct  you  to  glory.     Yes,  unworthy  as  you  are, 


160  PERSUASIVE     TO     RELIGION. 

ignorant,  guilty,  polluted  as  you  are,  the  angels  do 
not  regard  you  as  beneath  their  notice  :  they  bid 
you  arise  and  come  away  from  these  polluted  joys, 
and  dress  yourself  in  the  robes  of  the  Redeemer's 
righteousness,  that  you  may  be  found  worthy  at  last 
to  join  their  communion. 

And  above  all,  Jehovah  himself  sends  you  this 
invitation  —  the  Father,  the  Son,  and  the  Holy  Ghost. 

Against  the  Father  of  all  mercies  your  conduct 
hitherto  has  been  a  course  of  the  most  inexcusable 
rebellion.  Nevertheless,  he  waits  to  be  gracious ; 
and  he  declares  himself  ready  to  forgive  all  your 
iniquities,  and  to  sanctify  you  from  all  your  pollu- 
tion. He  beholds  you  at  a  distance,  wandering,  pro- 
digal children,  and  in  the  fulness  of  his  compassion 
bids  you  return  to  your  Father's  house,  and  opens 
the  store-house  of  his  everlasting  bounty,  to  allure 
you  away  from  the  husks  of  worldly  vanity  and 
pleasure.  He  declares  himself  ready,  on  your  re- 
turn, to  adopt  you  as  his  children ;  to  confer  upon 
you  the  spirit  and  the  privileges  of  children ;  and  as 
a  proof  of  his  sincerity,  he  points  you  to  the  cross 
on  which  the  blessings  of  redemption  were  pur- 
chased, and  solemnly  asks,  whether  he  who  spared 
not  his  own  Son,  but  gave  him  to  die  for  your  sakes, 
shall  not  with  him  also,  provided  you  receive  him  as 
your  Saviour,  freely  give  you  all  things  ?  And  is  it 
so,  that  the  great  God,  from  the  throne  of  his  glory, 
condescends  to  expostulate  with  you  to  accept  of 
his  salvation  ?  Who  of  you  will  dare  to  trifle  with 
such  amazing  condescension,  by  delaying  your  ac- 
ceptance of  it  for  a  single  hour  ? 

Jesus  Christ,  the  Saviour  of  the  lost,  also  invites 


PERSUASIVE     TO     RELIGION.  161 

you.  The  invitation  in  the  text  was  originally  ut- 
tered by  him ;  and  it  was  left  on  record  for  your 
benefit  and  acceptance. 

It  is  echoed  from  the  manger  in  which  he  was 
born ;  from  the  scenes  of  poverty  and  suffering  in 
which  he  had  not  where  to  lay  his  head ;  from  the 
garden  in  which  he  endured  his  agony ;  from  the 
cross  on  which  he  yielded  up  his  life  ;  from  the  tomb 
in  which  his  body  was  laid ;  and  it  is  echoed  still, 
amid  the  intercessions  which  he  presents  in  behalf  of 
his  people  before  the  throne  of  the  eternal  Majesty. 
Yes,  my  young  friends,  it  is  not  only  the  suffermg 
and  dying,  but  the  glorified  and  reigning  Saviour, 
who  sends  you  this  invitation :  by  his  bloody  bap- 
tism on  the  one  hand,  and  by  the  glories  of  his  exalt- 
ation on  the  other,  he  condescends  to  plead  with  you 
to  attend  to  your  immortal  interests.  I  bring  you 
the  invitation  in  his  name ;  and  if  you  turn  away 
from  it  with  cold  and  scornful  indifference,  I  ask  you, 
•'  what  evil  hath  He  done,"  that  he  should  receive 
such  treatment  at  your  hand ;  and  I  ask  again,  "  how" 
will  you  *'  escape,  if  you  neglect  so  great  salvation?" 

From  the  Spirit  of  grace,  also,  this  invitation  comes 
to  you.  Open  your  Bible,  and  wherever  you  find  the 
invitation  recorded,  it  is  the  Spirit  of  God  that  speaks 
in  it.  And  it  is  the  same  divine  agent,  communi- 
cating the  same  gracious  invitation,  in  the  dispensa- 
tions of  Providence,  in  scenes  of  affliction,  in  the 
operations  of  conscience,  and  under  the  preaching  of 
the  word.  Recur,  for  a  moment,  my  young  friend,  to 
your  past  experience.  When  you  stood  by  the  grave 
of  your  father,  or  mother,  or  some  other  near  friend, 
and  leit  your  heart  throb  at  the  reflection  that  that 
14* 


162  PERSUASIVE     TO     RELIGION. 

friend  would  slumber  on  in  that  dark  abode  for  ages, 
did  not  something  whisper  in  your  ear  a  lesson  con- 
cerning the  uncertainty  of  the  world,  and  the  import- 
ance of  religion  ?  Believe  me,  in  that  dispensation, 
the  Spirit  was  inviting  you  to  become  a  partaker  of 
heavenly  joys.  When  sickness  had  withered  your 
energies,  and  death  seemed  to  stare  you  in  the  face, 
and  you  thought  with  horror  of  the  world  of  retribu- 
tion, did  not  the  fearful  question  come  up  with  an 
interest  of  which  you  had  never  be  ore  conceived — 
"  What  shall  a  man  give  in  exchange  for  his  soul  ?'* 
I  tell  you,  there  again,  the  Spirit  of  God  was  admo- 
nishing you  to  take  off  your  affections  from  this  sha- 
dowy world,  and  seek  superior  bliss.  When  the 
truth  of  God  has  been  proclaimed  in  your  hearing  with 
pungency  and  power,  has  it  not  sometimes  come  home 
to  your  heart  with  strong  impression,  and  made  the 
interests  of  eternity  appear,  for  a  moment,  to  be  all 
in  all  ?  That  moment,  rely  on  it,  the  Holy  Spirit 
was  saying  unto  you,  "  Come,  for  all  things  are  now 
ready."  And  how  has  this  invitation,  conveyed  to 
you  through  these  various  channels,  been  treated? 
Ah,  I  appeal  to  you,  whether,  when  you  had  put  off 
the  weeds  of  mourning  with  which  the  death  of  your 
friend  had  covered  you,  you  did  not  forget  the  moni- 
tory call  to  which  perhaps  you  thought  you  would 
attend :  or  whether,  when  you  were  raised  up  from 
the  bed  of  sickness,  you  did  not  leave  all  your  serious 
impressions  behind  you,  and  come  rushing  back 
upon  the  vanities  and  gayeties  of  life  :  or  whether, 
when  you  passed  out  at  yonder  door,  after  being  af- 
fected by  some  melting  exhibition  of  divine  truth,  you 
did  not  fall  into  some  trifling  conversation  with  some 


PERSUASIVE     TO     RELIGION.  163 

gay  companion,  and  thus  put  your  conscience  into  as 
profound  a  slumber  as  ever  ?  In  either  of  these  cases, 
my  young  friend,  you  turned  a  deaf  ear,  you  abso- 
lutely rejected  the  Spirit's  invitation.  I  charge  you, 
as  you  value  your  immortal  soul,  never  to  repeat  the 
fearful  experiment. 

Behold,  then,  who  they  are  that  are  interested  for 
your  salvation,  and  are  urging  you  to  secure  it!  The 
church  on  earth,  and  the  church  in  heaven ;  the  angels 
of  light,  and  God  over  all  blessed  for  ever  ;  unitedly 
send  you  an  invitation  this  day,  to  come  and  take  the 
waters  of  life  freely.  If  you  refuse,  and  finally  perish, 
wonder  not  if  you  should  hereafter  hear  them  unitedly 
shouting  "  Hallelujah,"  as  the  smoke  of  your  torment 
ascendeth  up  for  ever  and  ever ! 


LECTURE     VIII 


EXCUSES    FOR    THE    NEGLECT    OF    RELIGION. 


LUKE,  XIV.  18. 

I  pray  thee,  have  me  excused. 

The  great  principles  of  human  nature,  though 
modified  in  the"r  operation  by  circumstances,  are 
substantially  the  same  in  all  ages.  Hence  there  is  a 
considerable  degree  of  uniformity  in  the  manner  in 
which  the  gospel  is  treated,  at  different  periods,  and 
by  all  classes.  When  the  invitation  was  sent  abroad 
by  the  man  who  had  made  a  feast,  instead  of  being 
cordially  and  thankfully  accepted,  the  servants  re- 
turned, charged  with  the  most  flimsy  and  foolish 
apologies.  When  the  apostles  went  forth  and 
preached  the  gospel  to  the  Jewish  nation,  here 
again  there  were  reasons,  or  rather  excuses,  offered 
for  not  accepting  it ;  and  they  were  even  more  pre- 
posterous than  those  by  which  they  were  represented 
in  the  parable.  And  so,  too,  when  the  servants  of 
the  Lord  Jesus,  at  the  present  day,  go  forth  proclaim- 
ing a  universal  invitation  to  the  gospel  feast,  and  tell 
sinners  of  the  rich  provision  made  for  them,  and  of 
the  expense  at  which  it  has  been  made.  Oh  how  often 
are  they  virtually  answered  in  the  language  which 
you  have  just  heard — *' I  pray  thee,  have  me  ex- 


EXCUSES  FOR  THE  NEGLECT  OF  RELIGION.         165 

cused."  Lend  me  your  attention  then,  my  young 
friends,  while,  from  this  passage,  I  endeavor  to  show 
you  how  perfectly  futile  are  the  excuses  with  which, 
from  time  to  time,  you  are  putting  off  the  claims  of 
religion.  I  am  aware  that  most  of  the  excuses  which 
I  shall  notice  are  urged  by  others  as  well  as  youth ; 
but  while  I  would  commend  the  subject  to  the  serious 
consideration  of  all,  I  desire  that  you  especially 
would  ponder  it  with  earnest  attention  and  self- 
application. 

What  then,  my  young  friends,  are  some  of  the 
EXCUSES,  by  which  you  are  attempting  to  keep  con- 
science quiet  in  the  neglect  of  religion  ? 

1.  The  first  which  I  shall  notice  is,  that  it  is  im- 
possible, amidst  all  the  conflicting-  opinions  which 
exist  on  the  subject  of  religion,  to  ascertain  what 
religion  is ;  and  hence  it  is  inferred  that  they  are 
the  most  prudent,  who  trouble  themselves  with  it  the 
least. 

That  there  are  different  opinions  in  respect  to  re- 
ligion, admits  not  of  question :  the  world  is  full  of 
contradictory  speculations  on  this  subject ;  and  some 
of  the  grossest  absurdities  which  the  human  mind 
ever  conceived,  have  been  found  in  systems  of  doc- 
trine professedly  derived  from  the  word  of  God.  If 
indeed  you  were  required  to  frame  a  system  of  truth 
for  yourself,  out  of  materials  supplied  by  the  various 
systems  of  religion  in  the  world,  without  recourse  to 
higher  authority,  you  might  well  complain  that  it 
was  an  unreasonable  and  embarrassing  requisition ; 
and  that  your  best  efforts  to  come  at  the  truth  must 
result  in  nothing  better  than  conjecture.  But  no  such 
task  is  imposed  upon  you.  You  have  access  to  the  very 


166  EXCUSESFORTHE 

fountain  of  divine  knowledge  :  you  are  not  only 
permitted,  but  required,  to  search  the  scriptures  for 
yourself,  using  the  writings  of  uninspired  men  only 
as  helps  to  enable  you  to  ascertain  the  mind  of  the 
Spirit.  And  you  cannot  plead  as  an  apology  for 
neglecting  to  search  the  scriptures,  that  there  is  any 
lack  of  explicitness  in  respect  to  the  great  truths 
which  they  reveal;  for  the  Bible  was  designed 
equally  for  all ;  and  of  course  for  the  poor  and 
illiterate,  who  constitute  a  large  part  of  mankind ; 
and  to  suppose  that  its  leading  doctrines  are  hid  un- 
der a  mass  of  obscure  and  technical  phraseology, 
were  to  charge  the  adorable  Author  of  this  revela- 
tion with  trifling  with  the  wants  of  his  creatures. 
What  then,  my  young  friend,  becomes  of  your  ex- 
cuse for  neglecting  religion,  that  you  cannot  ascertain 
what  religion  is  ?  Open  your  Bible,  and  you  will 
there  find  what  it  is,  written  in  letters  of  light — all 
its  great  doctrines  and  precepts  so  perfectly  intelli- 
gible, that  the  most  simple  and  unlettered  need  not 
mistake  them. 

But  suppose  we  admit  that  there  are  some  things 
in  the  Bible  which  are  hard  to  be  understood — and 
to  a  certain  extent  no  doubt  this  is  true — hut  is  this 
a  reason  why  you  should  reject  or  disregard  what  is 
plain  ?  Does  the  fact  that  you  may  not  easily  com- 
prehend all  the  reasonings  of  Paul  on  the  doctrine 
of  justification,  or  all  the  allusions  of  the  inspired 
writers  to  the  then  existing  state  of  things,  furnish 
any  apology  for  your  neglecting  those  plain  precepts 
which  require  you  to  repent  of  your  sins,  and  exer- 
cise faith  in  the  atonement  of  Christ?  Before  you 
plead  the  obscurity  of  the  Bible  as  a  ground  for 


NEGLECT     OF     RELIGION.  167 

neglecting  religion,  you  must,  to  be  consistent,  show 
yourself  ready  to  receive  the  truths  which  you  can- 
not but  acknowledge  are  clearly  revealed;  and  ready 
to  practise  the  duties  which  you  cannot  fail  to  perceive 
are  explicitly  enjoined. 

Say  not,  then,  any  longer,  my  young  friend,  that 
you  do  not  know  what  religion  is.  If  you  do  not 
know,  rely  on  it,  it  is  your  own  fault.  In  giving 
you  the  revelation  of  his  Son,  God  has  not  been 
mocking  your  necessities  by  saying  one  thing  and 
meaning  another.  Will  such  an  excuse  as  this  stand 
the  test  of  the  final  day  ?  Is  there  one  among  you, 
who  would  not  shudder  at  the  thought  of  standing 
before  the  omniscient  Judge  with  such  an  apology  ? 

2.  Youth  often  excuse  themselves  for  the  neglect 
of  religion,  on  the  ground  that  it  is  gloomy;  —  that 
it  throws  a  damp  on  all  the  joys  of  life.  This  cer- 
tainly is  a  very  serious  charge,  and  deserves  to  be 
particularly  examined. 

Suppose,  however,  that  this  representation  were 
just,  I  would  still  maintain  that  it  did  not  amount 
even  to  the  semblance  of  an  apology  for  neglecting 
religion ;  for  it  is  never  to  be  forgotten  that  it  is 
religion,  and  that  only,  that  saves  the  soul  from  eter- 
nal death,  and  secures  to  it  everlasting  life  and  glory. 
What  then  though  religion  were  that  chilling  and 
comfortless  thing  which  its  enemies  would  sometimes 
represent  it ;  what  though  it  did  require  us  to  sacri- 
fice all  the  enjoyments  of  social  life,  or  even  to 
undergo  the  most  painful  penance  —  the  severest 
lacerations  that  nature  can  bear :  what  would  all 
this  be,  compared  with  the  loss  of  the  immortal  soul; 


168  EXCUSESFOR      THE 

—  the  tortures  of  the  never-dying  worm;  —  the  cease- 
less convulsions  of  the  second  death  ?  I  say  then, 
that  let  religion  require  of  us  whatever  present  sacri- 
fices it  might,  that  man  would  be  a  fool  who  would 
not  rather  make  them  than  expose  himself  to  the 
agonies  of  perdition :  for  in  the  one  case,  the  poor 
and  pitiful  pleasures  of  a  moment,  would  be  suc- 
ceeded by  scenes  of  undying  anguish  and  despair : 
in  the  other,  the  privations  and  sufferings  of  this 
short  life  would  be  followed  by  everlasting  ages  of 
glory.  Admitting  this  charge,  therefore,  which  you 
bring  against  religion,  in  its  full  extent,  we  maintain 
that  your  conduct  in  neglecting  it,  is,  on  principles 
of  reason,  utterly  indefensible. 

But  let  us  see  whether  there  be  any  validity  in 
this  charge  ;  whether  it  can  be  sustained  either  on 
the  ground  of  reason,  or  on  the  ground  of  experience. 

I  admit  indeed  that  the  process  'preparatory  to  the 
sinner'' s  conversion  is  often  a  very  painful  one,  and 
is  always  accompanied  by  serious  reflection  and  deep 
anxiety :  for  it  were  impossible  that  a  soul  should 
wake  to  its  condition  as  lost,  and  exposed  to  tbe 
wrath  of  God,  and  remain  unaffected  by  the  woes 
of  that  condition.  But  this,  though  indispensable  as 
a  preparative  for  becoming  religious,  is  not  religion 
itself:  and  it  were  not  more  absurd  to  talk  against 
the  blessing  of  health,  because  the  sick  man  must 
submit  to  some  unpleasant  prescriptions  in  order  to 
regain  it,  than  to  condemn  religion  as  gloomy,  because 
you  cannot  partake  its  joys  till  you  have  felt  the  bur- 
den of  conviction,  and  drank  of  the  bitter  waters  of 
repentance. 

Moreover,  I  am  willing  to  admit  that  there  are 


NEGLECT     OF     RELIGION.  169 

some  gloomy  Christians  ; — persons  who  really  have 
the  love  of  God  in  their  hearts,  who  are  yet  subject 
through  life  to  a  deep  and  settled  melancholy.  But 
this,  instead  of  proving  that  religion  is  the  parent  of 
gloom,  only  proves  either  that  some  of  the  truths  of 
religion  are  misapprehended,  and  thus  perverted  to 
minister  to  a  gloomy  habit,  or  else  that  the  principle 
of  religion  is  too  feeble  in  its  operations  to  counter- 
act the  various  causes  which  may  produce  this  effect. 
Nothing  can  be  more  unjust  than  to  make  religion 
answerable  for  the  existence  of  evils,  which,  on  ac- 
count of  the  limited  influence  it  has  gained  over  the 
heart,  it  does  not  remove.  Moreover,  it  admits  of  no 
question,  that  what  is  called  religious  depression  is 
often  to  be  referred  to  constitutional  temperament, 
and  the  operation  of  other  physical  causes.  So  far 
as  religion  is  concerned  with  it  at  all,  it  may  safely 
be  said  that  it  is  not  religion,  but  the  want  of  it,  which 
operates  to  produce  this  efl'ect. 

In  speaking  of  the  delightful  influence  which  reli- 
gion is  fitted  to  exert  on  the  heart,  I  am  aware  that 
we  labor  under  one  disadvantage :  it  is,  that  we  are 
supposed  to  be  speaking  to  persons  who  are  not  only 
strangers  to  the  joys  of  religion,  but  who  actually 
have  no  relish  for  them.  But  if  I  mistake  not,  even 
such  persons,  if  they  would  examine  the  gospel  im- 
partially, would  find  in  it  no  tendency  to  a  spirit  of 
gloom.  The  gospel  does  indeed  announce  to  man 
his  ruined  and  wretched  state  ;  but  then  it  does 
nothing  towards  bringing  him  into  that  state,  but  on 
the  contrary,  it  makes  provision  to  bring  him  out  of 
it.  It  cannot  be  denied  that  it  speaks  to  the  impeni- 
tent sinner  the  language  of  terror ;  but  its  practical 
15 


170  EXCUSESFORTHE 

tendency  is  to  be  estimated  by  its  effect  on  those  who 
do,  and  not  upon  those  who  do  not,  yield  their  hearts 
to  its  influence.  And  now  let  me  ask  you,  what  there 
is  in  it  which  is  adapted  to  diffuse  gloom  over  a  sanc- 
tified soul?  Is  there  any  thing  in  the  character  of 
God  —  in  his  wisdom,  goodness,  mercy  or  holiness, 
which  is  fitted  to  damp  the  Christian's  joys?  Is 
there  anything  gloomy  in  the  thought  that  wherever 
he  may  be,  he  is  surrounded  by  Jehovah's  watchful 
care ;  and  that  even  the  most  apparently  untoward 
dispensations  will  finally  redound  to  his  greatest 
benefit  ?  Is  the  glorious  work  of  redemption  by 
Christ — that  work  in  which  all  the  amiable  and 
venerable  attributes  of  the  Godhead  shine  forth  with 
transcendent  lustre,  fitted  to  shed  mildew  on  the  best 
comforts  of  the  soul?  Is  there  the  semblance  of 
gloom  in  the  precious  promises  of  the  gospel ; — in 
the  promise  that  Jehovah  will  guide  the  Christian  by 
his  counsel ;  that  he  will  sustain  him  in  the  valley  of 
death;  and  finally  be  his  everlasting  portion?  If 
these  and  other  kindred  subjects  are  not  fitted  to  dis- 
pel gloom,  and  inspire  the  soul  with  serenity  and 
cheerfulness,  I  ask  what  subjects  are  adapted  to 
produce  this  effect?  The  gospel,  then,  is  not  calcu- 
lated to  make  men  gloomy — how  is  it  in  experience. 
I  speak  not  here  of  those  who  merely  bear  the 
name  of  Christians,  but  of  those  in  whom  religion  is 
a  living,  acting,  reigning  principle ;  and  of  such  I 
venture  to  say,  that  they  are  more  consistently  and 
uniformly  cheerful  than  any  other  class.  I  do  not 
mean  that  you  will  find  them  throwing  themselves 
into  the  current  of  worldly  levities  ;  but  I  mean 
that  in  all  the  various  circumstances  of  life,  you  may 


NEGLECT     OF     RELIGION.  171 

:*ee  in  them  a  dignified  cheerfulness,  equally  remote 
from  an  unsocial  austerity  or  forbidding  gloom,  on 
the  one  hand,  and  from  a  spirit  of  gay  frivolity,  on 
the  other.  Place  such  a  person  in  the  humble  walks 
of  life,  and  if  you  please,  let  the  night  clouds  of 
adversity  gather  around  him,  and  let  him  see  one 
friend  after  another  carried  to  the  grave,  and  one 
fountain  of  earthly  comfort  after  another  dried  up, 
till,  to  the  eye  of  sense,  his  last  hold  of  earthly  enjoy- 
ment seems  to  be  broken ;  and  tell  me  whether  you 
can  imagine  that  peace  and  even  joy  can  find  its  way 
into  such  a  scene  as  this.  I  tell  you,  my  young  friend, 
that  that  Christian  is  not  bereft  of  consolation,  though 
he  may  be  bereft  of  every  thing  else  :  amidst  all  this 
desolation  without,  there  is  a  peace  which  passeth 
understanding  within ;  there  is  a  holy  confidence  in 
God,  a  hope  sure  and  steadfast,  which  is  an  anchor 
to  the  soul  amidst  all  the  storms  of  trouble  that  beat 
upon  it.  I  speak  not  here,  blessed  be  God,  of  rare 
occurrences  ;  and  I  doubt  not  that  some  such  cases 
as  that  which  I  have  supposed,  may  have  come  under 
your  observation  :  that  you  may  have  seen  Christian 
faith  rising  and  triumphing  under  a  weight  of  calam- 
ity which  seemed  to  you  absolutely  insupportable. 
Surely,  then,  if  religion  is  gloomy,  she  imparts  no 
such  influence  in  the  day  of  adversity.  She  has,  at 
least,  one  bright  side  ;  one  friendly,  helping  hand,  to 
wipe  away  the  tears  from  the  eye  of  the  mourner, 
and  to  carry  consolation  to  the  heart  whose  sorrows 
the  world  is  utterly  powerless  to  assuage. 

But  there  is  another  and  still  darker  scene  through 
which  we  must  all  pass,  in  which  religion  is,  by  no 
means,  an  idle  attendant.     It  is  in  that  hour  when 


172  EXCUSESFORTHE 

all  the  poor  helps  that  nature  can  yield  us,  are 
failing,  and  the  soul  that  has  not  God  for  its  refuge, 
is  put  upon  its  own  naked  resources,  that  religion 
most  triumphantly  refutes  the  charge  of  being 
gloomy.  Did  you  ever,  my  young  friend,  see  a 
Christian  dying  in  the  exercise  of  a  strong  and 
elevated  faith  ?  Then  I  venture  to  say,  you  do  not 
in  your  heart  believe  this  charge  against  religion, 
which  I  am  considering.  Draw  nigh,  ye  incredulous 
ones,  who  have  been  accustomed  to  regard  Chris- 
tianity as  only  the  damper  of  human  joy:  —  draw 
nigh  to  that  scene  of  mingled  agony  and  triumph,  in 
which  a  disciple  of  Jesus  is  taking  his  departure  for 
the  eternal  world !  What  now  is  the  world  any 
longer  to  him  ?  And  what  can  it  do  for  him  in  this 
hour  of  his  extremity  ?  Nothing.  The  chill  damps 
of  death  are  already  upon  his  countenance;  and  the 
sinking,  fluttering  pulse  proclaims  that  the  conflict 
with  the  destroyer  has  begun.  Friends  may  weep 
and  break  their  hearts  around  his  dying  bed;  though 
even  they  can  do  nothing  to  enable  him  to  retain  his 
hold  on  life  a  single  hour.  But  amidst  all  the  com- 
plicated natural  horrors  of  the  death  scene,  you  may 
see  that  Christian  fearless  and  joyful.  You  may 
behold  a  lingering  smile  of  triumph  on  the  counte- 
nance over  which  the  icy  hand  of  the  king  of  terrors 
is  passing ;  and  perhaps  you  may  hear  the  praises 
of  redeeming  love  —  the  hosannas  of  an  almost  disen- 
thralled spirit,  trembling  on  the  tongue  which,  a  few 
moments  hence,  will  be  motionless  in  death.  And 
will  you  say,  after  all  this,  that  religion  is  the  parent 
of  gloom?  Go  then  to  the  dying  bed  of  the  sinner, 
and  contrast  what  you  have  just  seen  with  what  you 


NEGLECT     OF     RELIGION.  173 

will  there  see :  go  and  mark  the  phrenzied  look,  and 
listen  to  the  frantic  exclamation,  and  measure,  if  you 
can,  the  woes  that  are  clustering  on  that  departing 
spirit ;  and  then  say,  if  it  is  a  gloomy  thing  to  die 
with  religion,  what  is  it  to  die  without  it  ? 

Thus  I  have  endeavored  to  expose  the  fallacy  of 
the  plea  that  religion  is  gloomy,  by  showing  that,  if 
the  charge  were  true,  it  would  amount  to  no  apology 
for  the  neglect  of  it ;  because  it  is  this  alone  which 
secures  our  eternal  happiness  :  but  that,  so  far  from 
being  gloomy,  it  is  in  itself  essentially  a  system  of 
consolation;  and  that  all  experience  proves  that  it 
yields  support  which  can  be  derived  from  no  other 
source,  and  in  circumstances  in  which  every  thing 
else  is  completely  unavailing. 

And  has  not  enough  been  said  under  this  article  to 
remove  the  delusion,  if  it  has  existed  in  any  of  your 
minds,  that  religion  is  too  grave  a  concern  for  the 
buoyant  spirits  of  youth ;  that  though  old  age,  or 
even  manhood,  may  reasonably  enough  be  brought 
under  its  claims,  yet  the  young  have  a  fair  right  to 
be  exempted.  Believe  me,  my  young  friend,  there 
is  nothing  in  religion  that  renders  it  unsuitable  to 
your  period  of  life.  Its  tendency  is,  not  to  repress 
the  ardor  of  youth,  but  to  give  a  right  direction  to 
it ;  not  to  dry  up  the  sources  of  youthful  enjoyment, 
but  to  enlarge  and  purify  them.  If  you  are  told  that, 
in  becoming  religious,  you  must  yield  yourself  a 
victim  to  melancholy,  believe  not  the  slander  for  a 
moment.  Be  assured,  on  the  other  hand,  that  the 
*'ways"  of  piety  "are  ways  of  pleasantness,  and  all 
her  paths  are  peace." 
15* 


174  EXCUSESFORTHE 

3.  Another  excuse  which  youth,  in  common  with 
others,  often  plead  for  the  neglect  of  religion,  is 
drawn  from  the  infirmities  and  failings  of  prof essed 
Christians.  These  are  often  triumphantly  pointed 
at  as  evidence  that  religion  does  not  make  men  the 
better,  and  as  an  argument  for  treating  it  with 
indifference,  if  not  with  contempt. 

But  admit  the  fact  that  many  who  profess  religion 
apostatize,  and  many  others,  in  various  ways,  dis- 
honor a  Christian  profession,  and  all  discover  re- 
mains of  moral  corruption  —  Before  you  can  use  this 
as  an  argument  to  disprove  the  truth  of  the  gospel, 
you  must  he  able  to  show  that  the  gospel  has  either 
expressly,  or  by  implication,  declared  that  all  who 
profess  their  faith  in  it  are  sincere  Christians ;  in 
other  words,  that  there  is  no  such  character  as  a 
hypocrite.  But  the  gospel  has  made  no  such  decla- 
ration :  on  the  contrary,  it  was  the  master's  own  pre- 
diction that  the  tares  and  the  wheat  should  be  found 
together ;  and  it  is  agreeable  to  the  uniform  tenor  of 
the  gospel,  that  Christians  in  the  present  life  are 
sanctified  but  in  part.  The  alleged  fact,  then,  of  the 
imperfections  of  professed  Christians,  instead  of 
being  an  argument  against  the  truth  of  our  religion, 
furnishes  strong  presumptive  evidence  in  its  favor ; 
because  it  exactly  verifies  the  declaration  which  the 
gospel  has  made  in  respect  to  the  character  of  its 
professors. 

But  this  notion  which  I  am  endeavoring  to  expose, 
is  as  much  at  war  with  common  sense,  as  Avith  scrip- 
ture. Is  it  rational  to  infer  from  the  fact  that  there 
was  a  Judas  in  the  family  of  our  Lord,  that  the  dis- 
ciples were  all  nothing  better  than  a  band  of  traitors? 


NEGLECT     OF     RELIGION.  175 

Or  because  there  are  professors  of  religion,  at  the 
present  day,  who  prove  themselves  hypocrites,  are 
we  hence  to  infer  that  there  are  none  in  whom  reli- 
gion has  its  genuine  operation  ?  Or  that  the  gospel 
itself  is  only  a  miserable  forgery?  What  would  you 
say  of  that  kind  of  reasoning  which  should  infer  that 
the  science  of  medicine  or  law  was  only  a  piece  of 
imposture,  from  the  fact  that  some  men  professing  a 
knowledge  of  it  were  quacks  or  deceivers  ;  or  which 
should  make  every  individual  in  the  profession  re- 
sponsible for  the  ignorance  or  mismanagement  of  a 
few  of  its  members  ?  The  truth  is,  that  common 
sense  decides  that  the  character  of  each  professed 
Christian  is  to  be  judged  independently  of  every 
other ;  and  that  the  character  of  the  gospel  is  to  be 
estimated  by  its  practical  tendency.  Examine  the 
gospel,  then,  and  see  whether  it  does  not  condemn 
sin  in  every  form,  and  in  every  class;  and  in  no 
class  more  explicitly  than  in  those  who  profess  to  be 
the  followers  of  Christ :  and  in  view  of  this  fact,  say 
whether  the  imputation  which  I  am  considering  is 
not  a  foul  slander  on  our  holy  religion. 

And  what,  after  all,  is  the  amount  of  the  fact 
alleged  in  this  charge  against  religion?  It  is  only 
that  some  of  its  professors  dishonor  the  Christian 
name  ;  while  it  virtually  admits  (and  certainly  the 
most  unblushing  malice  against  the  gospel  cannot 
deny)  that  a  considerable  proportion  of  them  adorn 
their  profession  by  a  holy  life.  And  if  the  instances 
of  apostacy,  or  lamentable  declension,  which  occur 
among  professing  Christians,  prove  that  religion  is 
all  a  cheat,  I  ask,  what,  on  the  other  hand,  is  proved 
by  the  fact  that  so  large  a  number  persevere,  and 
exhibit,  to  the  close  of  life,  a  holy  conversation  and 


176  EXCtJSESFORTHE 

deportment  ?  The  truth  is,  that  the  former  of  these 
facts  proves  nothing  against  religion  in  any  way; 
for  it  is  not  to  religion,  but  to  the  absence  of  it,  that 
it  is  to  be  referred:  whereas  the  latter  furnishes 
decisive  evidence  that  religion  does  exert  a  benign 
and  controlling  influence  over  the  heart  and  life. 

Say  now,  my  young  friend,  will  you  dare  to  plead 
this  apology  for  the  neglect  of  religion  any  longer  ? 
Is  it  not  a  reflection  upon  your  reason  that  you 
should  have  ever  ventured  to  plead  it  at  all  ?  That 
there  are  false  professors  we  admit ;  but  your  situa- 
tion as  a  sinner  is  just  as  alarming,  as  if  there  Avere 
not  a  false  professor  on  earth.  They  indeed  will 
sufl^er  a  tremendous  doom :  but  whatever  that  may 
be,  certain  it  is  that  the  Bible  denounces  tribulation 
and  anguish  upon  you  ;  and  if  you  continue  in  your 
present  course,  you  may  find,  when  it  is  too  late  to 
profit  by  the  discovery,  that  the  time  you  had  spent 
in  cavilling  about  the  imperfections  of  professors, 
had  been  far  better  employed  in  mourning  over  your 
own  sins,  and  gaining  an  interest  in  the  great  sal- 
vation. 

4.  The  plea  of  inability  is  also  urged  to  justify  the 
neglect  of  religion. 

I  would  ask  the  person  who  urges  this  plea,  in  the 
first  place,  whether  he  really  believes  that  he  has 
done  every  thing  toward  the  work  of  his  renovation, 
that  is  in  his  power  ?  Have  you  reflected  daily  and 
habitually  on  your  guilt  and  danger,  and  steadfastly 
resisted  the  temptations  of  the  world,  and  sought  in- 
tercourse with  God's  people,  and  availed  yourself  of 
every  means  within  your  power  for  becoming  ac- 


NEGLECT     OF     RELIGION.  177 

quainted  with  your  true  condition  and  character,  and 
yielding  up  your  heart  to  God  ?  And  have  you  per- 
severed in  this  course  up  to  the  present  hour?  If 
your  conscience  does  not  tell  you  that  you  have  ac- 
tually left  nothing  undone  which  it  was  in  your  power 
to  do  towards  the  work  of  your  salvation,  then  you 
have  no  right  to  urge  the  plea  of  inability.  Nor 
have  you  a  right,  even  in  that  ease,  to  urge  it ;  for 
who  has  told  you,  if  your  past  efforts  have  been  un- 
availing, that  a  persevering  repetition  of  them  may 
not  accomplish  the  great  object  to  which  they  are 
directed.  If  it  is  ever  to  be  urged  with  even  a  sem- 
blance of  plausibility,  it  must  be  in  the  last  moments 
of  your  life,  after  all  that  has  been  in  your  power 
has  been  done,  and  to  no  purpose. 

But  this  plea  may  be  shown  to  be  false  in  another 
way.  The  whole  duty  of  man  is  summarily  com- 
prehended in  love  to  God.  But  the  reason  why  the 
sinner  does  not  exercise  this  love,  is  not  because  he 
is  destitute  of  affections  ;  for  he  actually  bestows 
them  on  objects  innumerable,  and  infinitely  less  de- 
serving of  them  than  God.  Nor  is  it  because,  in  the 
exercise  of  these  affections,  he  has  not  all  the  powers 
of  a  moral  agent ;  for  in  all  his  moral  exercises,  he 
is  conscious  of  perfect  freedom.  He  can  love  the 
world  with  intense  affection ;  and  he  can  roll  sin  as 
a  sweet  morsel  under  his  tongue  :  but  when  the  most 
glorious  being  in  the  universe  claims  the  homage  of 
his  heart,  he  coldly  refuses  the  offering,  and  shelters 
himself  behind  the  plea  of  inability.  And  what  is  the 
obvious  construction  of  this  conduct?  Why  mani- 
festly this —  that  he  is  so  bitter  an  enemy  to  holiness, 
and  has  such  a  cordial  aversion  to  the  character  of 


178  EXCUSESFORTHE 

God,  that  he  cannot  be  reconciled  to  him.  What 
would  you  think  if  your  neighbor  should  insult  you 
with  such  an  apology  for  an  injury  he  had  done  you? 
What  would  you  think  of  the  wretch  who  had  burnt 
down  your  dwelling,  or  the  assassin  who  had  mur- 
dered your  father,  that  should  enter  a  court  of  jus- 
tice, and  2^1ead  his  innocence  on  the  ground  of  his 
malevolence  towards  your  family  ?  And  think  you 
that  such  an  apology  as  this  will  satisfy  the  great 
God  for  the  contempt  poured  upon  his  character? 
You  surely  dare  not  think  of  carrying  this  excuse  to 
the  judgment,  unless  you  have  made  up  your  mind 
to  encounter  the  agonies  of  perdition. 

But  if  this  plea  were  admitted,  look  at  the  conse- 
quences to  which  it  would  lead.  If  that  kind  of  in- 
ability which  consists  in  a  simple  aversion  to  the 
character  and  service  of  God,  justifies  the  sinner  in 
opposition  to  his  character,  and  in  declining  his  ser- 
vice, we  arrive  instantly  at  the  absurd  conclusion, 
that  the  more  a  man  hates  God,  the  less  guilty  he  is ; 
and  he  that  hates  him  with  perfect  hatred,  is  per- 
fectly innocent. 

Moreover,  this  plea  is  not  only  false  and  prepos- 
terous, but,  in  the  highest  degree,  insincere.  Could 
you  hear  the  honest  language  of  the  sinner's  heart, 
at  the  very  moment  this  plea  is  upon  his  lips,  it 
would  be  that  he  did  not  believe  a  word  of  it.  For 
observe  that  this  plea  proceeds  upon  the  supposition 
that  heaven  and  hell  are  realities  :  the  plea  itself  is 
nothing  less  than  that  he  who  offers  it,  is  exposed 
every  hour  to  suffer  the  pangs  of  the  second  death ; 
and  yet  that,  by  the  iron  bars  of  fate,  he  is  prevented 
from  making  his  escape.     If  your  dwelling  were  on 


NEGLECT     OF     RELIGION.  179 

iire,  and  some  wretch  had  chained  you  down  in  such 
circumstances  that  you  could  not  escape  the  devour- 
ing element,  would  you  amuse  yourself  with  the 
awful  grandeur  of  the  scene,  or  would  you  be  dis- 
tracted with  terror  at  the  anticipated  horrors  of  the 
death  that  awaited  you?  When  we  find  you  frantic 
with  agony  while  you  are  offering  this  plea,  we  may 
acknowledge  that  there  is  at  least  some  appearance 
of  sincerity  ;  but  till  then,  wonder  not  if  we  regard 
the  plea  as  merely  the  suggestion  of  a  spirit  of  re- 
bellion. 

But  do  you  inquire  whether  the  work  of  your  sal- 
vation is  to  depend  entirely  on  yourself:  and  whether 
the  Spirit  of  God  has  nothing  to  do  in  bringing  you 
to  repentance  ?  I  answer,  the  Spirit  has  a  most  im- 
portant part  to  perform  in  this  great  work ;  inso- 
much that  without  his  agency,  it  would  never  be 
accomplished.  But  the  Spirit,  in  his  operations, 
contemplates  you  as  active ;  and  if  you  remain  with 
your  arms  folded,  waiting  for  a  visit  from  this  divine 
agent,  you  may  expect  to  wait  till  you  die,  and  then 
die  in  your  sins.  The  way  to  enlist  his  renewing 
influences  in  your  behalf,  is  to  arise,  and  shake  off 
your  sluggishness,  and  plead  mightily  with  God  to 
have  mercy  upon  you. 

5.  The  only  remaining  excuse  for  the  neglect  of 
religion  which  I  shall  notice,  is,  that  there  is  time 
enough  yet. 

And  what  is  it,  my  young  friend,  for  which  you 
are  so  sure  that  you  have  time  enough  remaining  1 
Is  it  merely  a  momentary  turning  of  your  thoughts 
away  from  the  world,  or  yielding  yourself  for  an 


180  EXCUSESFORTHE 

hour  to  the  impression  of  eternal  things,  or  perform- 
ing a  little  lip  service  which  you  call  prayer,  or  doing 
the  drudgery  of  a  few  external  duties?  Oh  no,  it  is 
nothing  like  this  :  it  is  the  breaking  off  right-hand 
sins :  it  is  the  mortification  of  evil  affections  :  it  is 
the  yielding  up  the  whole  heart  to  God  :  it  is  the 
consecration  of  the  whole  man  to  his  service  and 
glory.  And  is  this  a  work  of  so  small  moment  that 
you  can  safely  put  it  off  to  another  day,  on  the  ground 
that  there  is  time  enough  yet  for  the  performance 
of  it  ? 

Besides,  let  it  not  be  forgotten  that  religion  lays 
its  demands  upon  all  your  facilities  and  affections, 
through  every  moment  of  your  existence.  Have  you 
time  enough  then  for  doing  that  hereafter  which  de- 
volves upon  you  at  this  moment,  when  each  future 
moment  will  bring  with  it  its  own  appropriate  duties? 
If  all  that  you  can  possibly  do  in  the  next  hour,  is 
demanded  of  you  during  that  hour,  how  will  you  find 
time  then  for  doing  the  duties  which  devolve  upon 
you  now  ?  Perhaps,  however,  you  only  mean  that 
there  is  time  enough  yet — that  is,  some  more  conve- 
nient season  than  the  present  —  for  exercising  that 
repentance  of  sin  which  is  necessary  to  secure  your 
salvation. 

But  there  are  two  things  of  which  you  ought  to 
feel  absolutely  assured,  before  you  can  make  up  your 
mind  to  defer  repentance  to  any  future  period.  In 
the  first  place,  in  order  to  justify  such  a  resolution, 
you  must  be  certain  of  the  continuance  of  life.  You 
must  have  gained  an  assurance  that,  notwithstanding 
the  arrows  of  death  are  thickly  flying  around  you, 
and  every  day  numbers  its  victims  for  the  tomb  ;  yet. 


NEGLECT     OF     RELIGION.  Igl 

amidst  all  this  desolation,  your  life,  for  some  indefi- 
nite period,  shall  certainly  be  preserved.  And  this 
yoii  must  know  on  the  authority  of  Him  in  whose 
hand  your  breath  is  ;  for  He  only  who  fixes  the 
bounds  of  our  habitation,  is  competent  to  assure  you 
of  the  continuance  of  life  even  for  a  moment.  And 
then  again,  you  must  be  assured  that  God  will  grant 
you  grace  to  repent,  and  will  accept  your  repentance 
at  a  future  day.  You  must  be  able  to  point  to  some 
declaration  in  the  Bible,  which  makes  it  certain  that 
the  Holy  Spirit,  whose  influences  you  now  resist,  will 
hereafter  visit  your  soul  again  ;  and  if  he  should,  that 
you  will  be  more  disposed  to  cherish  his  influences 
than  you  are  now.  But,  on  both  these  points,  you 
cannot  but  know  that  the  evidence  is  all  against  you. 
There  is  a  voice  from  a  thousand  graves,  admonish- 
ing you  that  you  cannot  presume  on  the  continuance 
of  life,  even  till  to-morrow :  and  there  is  the  prac- 
tical testimony  of  many  a  sinner  whose  heart,  by 
procrastination,  has  become  as  hard  as  the  nether 
mill  stone,  that  in  calculating  on  the  future  eflicacious 
operations  of  the  Holy  Spirit,  you  have  all  proba- 
bility against  you. 

But  if  you  persevere  in  saying  that  there  is  time 
enough  yet,  let  me  ask  you  to  define  the  particular 
period  which  you  have  allotted  to  the  performance  of 
this  work.  Is  it  the  period  of  middle  age  ?  Look, 
then,  I  pray  you,  to  the  man  who  has  actually  reached 
that  period,  and  judge  candidly  whether  his  advan- 
tages for  becoming  religious  are  increased  beyond 
what  they  were  in  the  season  of  youth.  Is  there  any 
thing  in  the  pressure  of  worldly  care,  in  the  claims 
of  a  rising  family,  in  the  numerous  and  distracting 
16 


182  EXCUSESFORTHE 

demands  upon  time  which  that  period  so  commonly 
brings  with  it,  that  is  favorable  to  the  work  of  re- 
pentance—  a  work  which  demands  reflection,  and 
self-communion,  and  abstraction  from  the  world? 
And  if  middle  age  does  not  furnish  better  advantages 
than  youth  for  becoming  religious,  let  me  ask  again, 
is  it  more  likely  to  bring  with  it  the  disposition  ?  Is 
it  in  accordance  with  the  known  principles  of  human 
nature,  that  a  habit  of  any  kind  should  grow  weaker 
by  being  cherished  ?  Or  may  not  the  exact  opposite 
of  this  be  anticipated  with  ?.s  much  confidence  as 
any  effect  can  be  looked  for  from  its  appropriate 
cause  ?  And  if  experience  be  consulted,  where  are 
the  individuals  to  testify  that  familiarity  with  the 
world  has  strengthened  the  resolution  or  the  desire 
to  become  religious  ?  No,  my  young  friends,  the 
difference  between  the  period  to  which  you  are  look- 
ing forward,  and  that  through  which  you  are  now 
passing,  is  altogether  in  favor  of  the  latter  :  If,  there- 
fore, you  leave  the  season  of  youth  strangers  to  reli- 
gion, it  is  more  than  probable,  if  your  life  should  be 
spared,  that  you  will  leave  the  season  of  manhood 
with  the  same  character. 

But  possibly  when  you  say  that  there  is  time 
enough  yet,  you  are  looking  forward  to  a  period  still 
more  distant — to  the  season  of  old  age.  I  cannot 
forbear  saying,  at  the  outset,  that  it  is  only  possible 
that  you  may  live  to  that  period ;  the  chances,  ac- 
cording to  the  principles  of  human  calculation,  being 
altogether  against  you.  But  suppose,  by  a  compara- 
tively rare  dispensation,  your  life  should  be  pro- 
tracted even  to  fourscore  years,  I  ask  you  what  there 
will  be  in  your  condition  then  to  facilitate  the  great 


NEGLECT     OF     RELIGION.  183 

work  to  which  I  am  urging  you  ?  With  a  mind  not 
improbably  broken  by  age,  or  paralyzed  by  disease ; 
with  habits  which  have  been  the  regular  growth  of 
almost  a  century ;  with  little  of  the  power,  and  still 
less  of  the  disposition,  to  reflect  closely  or  for  a  long 
time  upon  any  subject; — is  there  not  little  probabi- 
lity that  the  great  work  of  repentance  will  ever  be 
seriously  thought  of — still  less,  earnestly  attempted 
—  least  of  all,  actually  performed?  I  know  there  is 
here  and  there  a  miracle  of  mercy  wrought  in  the 
conversion  of  an  aged  sinner ;  but  when  such  in- 
stances occur,  they  occasion  surprise,  and  every 
Christian  is  ready  to  exclaim,  "  What  hath  God 
wrought!"  Dare  not,  my  young  friend,  to  stake 
your  immortal  interests  on  such  a  fearful  uncer- 
tainty ! 

But  I  am  not  certain  that  there  are  none  of  you, 
who,  in  pleading  that  there  is  time  enough  yet,  may 
not  be  secretly  flattering  yourselves  with  the  hope  of 
a  death-bed  repentance.  But  do  you  really  think 
that  you  shall  be  able  to  meet  and  answer  the  claims 
which  God  makes  upon  you,  by  the  convulsive  efforts 
of  your  last  hour  ?  Who  then  has  told  you  that, 
after  you  have  spent  a  life  of  rebellion  against  God, 
he  will  grant  you  grace  to  repent,  while  the  last  mo- 
ments of  your  probation  are  on  the  wing?  Or  where 
has  God  promised  that  he  will  listen  to  that  cry  for 
mercy  which  is  prompted  by  the  terrors  of  an  open- 
ing retribution?  Or  how  do  you  know  that  you 
may  not,  like  multitudes  of  others,  die  in  a  state  of 
spiritual  insensibility,  being  actually  abandoned  of 
God  to  a  reprobate  mind?  Or  what  evidence  have 
you  that  your  last  sickness  may  not  be  the  sickness 


184  EXCUSES      FOR     THE,      ETC. 

of  a  moment,  and  your  passage  into  eternity  in  the 
twinkling  of  an  eye  ?  Or  if  it  should  be  protracted, 
who  can  tell  but  that  you  may  be  given  up  to  the 
wild  horrors  of  delirium,  and  be  utterly  insensible  to 
your  condition,  until  death  has  actually  done  its 
work  ?  I  say  nothing  in  respect  to  particular  in- 
stances of  death-bed  repentance  ;  but  in  general, 
there  is  every  thing  to  show  that  little  or  no  depend- 
ence is  to  be  placed  upon  them.  Oh  beware  how 
you  defer  the  concerns  of  religion  till  your  closing 
hour ! 

What,  then,  my  young  friends,  is  the  great  practi- 
cal inference  from  all  that  has  been  said  under  this 
article,  and  from  the  general  tenor  of  this  discourse  ? 
It  is  this  :  "  Behold  now  "  — now  in  the  days  of  your 
youth — "  is  the  accepted  time.''''  We  have  examined 
the  apologies  with  which  you  are  prone  to  put  off 
religion,  and  have  shown  you  that  they  amount  to 
nothing.  Dismiss  not,  I  entreat  you,  the  practical 
contemplation  of  this  subject,  till  the  effect  of  it  has 
been  to  make  you  realize  that  there  is  no  time  to  be 
lost  in  securing  your  immortal  interests  ;  to  prepare 
you  to  ask,  with  agonizing  earnestness,  the  moment- 
ous question,  "What  must  I  do  to  be  saved?" 


LECTURE     IX 


AWAKING     TO     RELIGION, 


ACTS    XVI.    30. 
What  must  I  do  to  be  saved  1 

The  circumstances  which  led  to  this  momentous 
inquiry  were  deeply  interesting,  Paul  and  Silas  had 
gone  into  Macedonia,  preaching  the  gospel ;  and 
having  come  to  Philippi,  they  were  arrested  by  the 
magistrates  of  the  city,  scourged,  and  thrown  into  a 
dungeon.  The  jailer  having  received  a  strict  charge 
to  keep  th(em  safely,  thrust  them  into  the  inner  pri- 
son, and  made  their  feet  fast  in  the  stocks.  It  is  one 
of  the  glories  of  the  gospel  that  it  does  not  restrict 
its  blessings  to  any  condition  in  life  ;  that  its  richest 
consolations  maybe  enjoyed  as  well  in  a  dungeon  as 
in  a  palace :  and  hence  we  find  that  the  blessed 
Saviour  appeared  marvellously  for  these  persecuted 
men.  That  they  would  be  engaged  in  prayer  it  were 
natural  to  expect :  but  the  walls  of  their  prison  are 
made  to  echo  not  only  to  the  voice  of  prayer,  but  of 
praise ;  for  we  are  expressly  informed  that  "  they 
sang  praises  to  God."  At  this  moment  there  was  a 
great  earthquake  which  shook  the  prison,  so  that  the 
doors  were  thrown  open,  and  the  keeper  awoke  in 
the  utmost  consternation.  Supposing  the  prisoners 
16+ 


186  AWAKING     TO     RELIGION. 

to  have  escaped,  which  would  have  been  at  the  for- 
feiture of  his  life,  he  drew  his  sword,  and  was  nearly 
in  the  act  of  destroying  himself,  when  Paul  —  the 
same  Paul  whom  he  had  just  before  confined  in  a 
dungeon  —  with  much  of  his  master's  benevolence, 
cries  out,  "  Do  thyself  no  harm,  for  we  are  all  here." 
"  Then  he  called  for  a  light,  and  sprang  in,  and  came 
trembling,  and  fell  down  before  Paul  and  Silas,  and 
brought  them  out,  and  said.  Sirs,  what  must  I  do  to 
be  saved  ?" 

It  is  not  easy,  nor,  for  my  present  purpose,  im 
portant,  to  determine  whether  the  jailer  had  ever 
heard  the  gospel  before  this  time ;  whether  any  con- 
versation had  previously  taken  place  between  him 
and  the  apostles,  which  originated  these  convictions  ; 
or  whether  the  light  which  he  received  was  directly 
communicated  at  the  time  by  the  Holy  Spirit :  It  is 
sufficient  for  us  to  know  that  he  really  became  an 
anxious  inquirer  on  the  subject  of  his  salvation. 

It  will  occur  to  you,  my  young  friends,  that  the 
preceding  discourse  was  occupied  with  an  examina- 
tion of  some  of  the  excuses  with  which  youth  are 
prone  to  put  off  the  claims  of  religion.  I  would 
fain  hope  that  there  are  those  among  you,  who  have 
become  satisfied  of  the  worthlessness  of  these  ex- 
cuses, and  have  resolved  never  more  to  plead  one  of 
them  —  not  even  at  the  bar  of  conscience.  Nay 
more,  I  would  indulge  the  hope  that  you  have  not 
only  given  up  your  apologies,  but  that  you  have  be- 
come impressed  with  the  importance  of  your  soul's 
salvation ;  insomuch  that  when  you  heard  the  text 
announced,  your  heart  instantly  responded  to  the 
sentiment  contained  in  it,  as  one  in  which  you  have 


AWAKING     TO      RELIGION.  187 

the  deepest  personal  interest.  In  the  hope  which  I 
have  now  expressed,  it  is  my  purpose,  in  the  present 
discourse,  to  inquire  into  the  meaning  of  this  mo- 
mentous question,  with  a  view  to  place  distinctly  be- 
fore you  that  state  of  mind  commonly  called  con- 
viction OF  SIN  ;  that  you  may  be  assisted,  on  the 
one  hand,  to  decide  upon  the  character  of  your  reli- 
gious impressions,  and  on  the  other,  to  gain  such  a 
view  of  your  condition  as  shall  be  necessary  to  lead 
you  to  escape  from  the  wrath  to  come. 

What,  then,  is  the  import  of  the  question  contained 
in  the  text — "What  must  I  do  to  be  saved?" 

I.  I  observe,  first,  it  is  the  language  of  deep  feeling. 

There  are  comparatively  few  in  Christian  commu- 
nities, who  are  not  ready  to  give  a  general  assent  to 
the  truth  of  the  gospel ;  and  far  the  larger  part,  at 
least,  among  ourselves,  will  not  hesitate  to  avow  their 
belief  of  the  most  humbling  of  its  doctrines.  Of  the 
deep  depravity  of  man,  and  of  their  own  personal 
guilt  and  pollution,  they  will  profess  not  to  entertain 
a  doubt ;  and  yet  the  practical  influence  of  this  belief 
is  absolutely  nothing.  With  an  avowed  conviction 
that  they  are  constantly  exposed  to  the  miseries  of 
the  second  death,  they  go  their  way,  one  to  his  farm, 
and  another  to  his  merchandize ;  and  yield  them- 
selves up  to  tlie  cares  or  the  follies  of  the  world,  ap- 
parently with  as  much  avidity  and  as  little  apprehen- 
sion as  if  there  were  no  heaven  to  be  gained  or  lost. 
Nay,  there  are  those  who  not  only  profess  to  believe 
the  truths  of  which  I  have  spoken,  but  in  words  con- 
tend earnestly  for  their  importance,  in  whose  hearts 
they  have  never  produced  a  throb  of  anxiety,  and 


188  AWAKING     TO     RELIGION. 

over  whose  path  they  have  never  cast  a  shade  of 
gloom.  The  truth  is,  that  their  belief  of  them  is 
merely  speculative.  There  is  nothing  in  it  to  rouse, 
or  agitate,  or  subdue  the  soul.  In  spite  of  it  the 
sinner  may  slumber  even  on  the  borders  of  the  world 
of  despair. 

Far  different  is  the  spirit  which  prompted  the  in- 
quiry in  the  text,  and  which  discovers  itself  in  the 
exercises  of  every  convinced  sinner.  There  is  here 
not  only  the  assent  of  the  understanding,  but  the  feel- 
ing of  the  heart.  The  sinner  not  only  speculatively 
believes  his  guilt  and  danger,  but  practically  realizes 
it.  In  the  one  case,  the  truths  which  he  believes  are 
like  objects  seen  in  the  mist,  or  by  twilight :  in  the 
other  they  resemble  objects  viewed  in  the  brightness 
of  noon-day.  In  the  one  case  it  is  as  if  you  were  to 
contemplate  some  temporal  calamity,  of  which  you 
regarded  yourself  in  little  or  no  danger  :  in  the  other 
it  is  as  if  you  were  to  contemplate  the  same  calamity, 
while  you  were  actually  sinking  under  its  power. 

I  have  said  that  the  question  in  the  text  indicates 
deej)  feeling;  but  I  do  not  mean  that  it  is,  in  all  cases, 
alike.  With  some  it  is  little  more  than  settled  se- 
riousness ;  with  others,  it  is  strong  anxiety ;  and 
with  others  still,  it  is  unmixed  agony.  This  variety 
of  experience  may  be  referred  to  a  difference  in  the 
original  constitution  of  the  mind  ;  or  in  the  previous 
moral  habits ;  or  in  the  instruction  which  is  commu- 
nicated ;  or  many  other  circumstances  which  may,  or 
may  not,  fall  within  our  observation.  But  in  every 
case  the  truth  is  felt,  not  merely  assented  to  :  it 
seizes  hold  of  the  active  principles  of  the  soul,  and 
is  not  kept  locked  up  in  the  intellect. 


AWAKING     TO      RELIGION.  189 

II.   This  is  the  language  of  strong  self-condemna- 
tion. 

The  process,  by  which  the  sinner  becomes  im- 
pressed with  a  sense  of  his  guilt,  originates  in  the 
new  view  which  he  gains  of  the  divine  law.  Hith- 
erto, his  views  of  that  law  have  been  loose  and 
vague :  he  has  practically  regarded  it  as  taking  cog- 
nizance only  of  the  external  act,  and  not  improbably 
has  flattered  himself  that,  if  he  were  decent  in  his 
outward  deportment,  he  should  thereby  yield  an  obe- 
dience to  the  law  which  might  be  accepted  as  a 
ground  of  his  justification.  But  under  the  enlight- 
ening influence  of  the  Holy  Spirit,  his  mistakes  on 
this  subject  are  all  corrected ;  and  the  law  of  God, 
instead  of  being  regarded  as  little  more  than  a  dead 
letter,  is  felt,  like  the  Omniscient  eye,  to  be  a  Searcher 
of  the  heart ;  and  like  the  Almighty  hand,  to  operate 
with  a  resistless  energy.  It  is  seen,  moreover,  to  be 
altogether  worthy  of  its  author ;  perfectly  reasonable 
and  just  in  its  requisitions  ;  an  admirable  transcript 
of  the  moral  perfections  of  God. 

Now  you  easily  see  how  this  new  view  of  the 
divine  law  operates  to  produce  conviction  of  guilt. 
If  the  law  has  its  foundation  in  everlasting  righteous- 
ness, and  is  perfectly  holy,  just,  and  good  ;  if  it  is 
that  which  binds  together  the  moral  kingdom  of  Je- 
hovah, and  is  an  exact  expression  of  his  will  in  re- 
spect to  all  his  intelligent  creatures,  then  how  bitter 
a  thing  must  sin  be,  which  is  the  violation  of  this 
law  :  how  deserving  of  God's  supreme  abhorrence 
must  be  that  evil,  which  pours  contempt  upon  his 
character,  and  insolently  tramples  upon  his  authority ! 
It  is  in  view  of  the  moral  excellence  of  the  law,  then, 


190  AWAKING     TO     RELIGION. 

that  the  sinner  discovers  and  estimates  the  inherent 
odiousness  of  sin :  but  in  estimating  his  own  personal 
guilt,  he  more  especially  takes  into  view  the  extent 
of  its  requisitions ;  considering  it  as  designed  to 
control  the  inner  man  of  the  heart ;  as  extending  to 
every  thought,  and  purpose,  and  motive,  and  desire, 
through  every  period  of  man's  existence. 

How  differently  does  the  sinner  now  estimate  the 
number  of  his  sins,  from  what  he  did  before  he  prac- 
tically understood  the  comprehensive  import  of  God's 
law  !  Time  has  been,  it  may  be,  when  he  scarcely 
considered  himself  a  sinner  at  all ;  and  when,  if  he 
had  undertaken  to  reckon  with  his  conscience,  he 
would  have  thought  only  of  flagrant  acts  of  trans- 
gression, and  would  have  estimated  the  guilt  even  of 
them  chiefly  by  their  untoward  influence  upon  soci- 
ety. But  now  he  is  almost  exclusively  occupied  in 
calling  up  sins  of  the  heart ;  sins  of  every  day,  and 
hour,  and  moment ;  sins  of  which  the  world  never 
took  cognizance,  and  of  which,  at  the  time  they  were 
committed,  he  scarcely  took  cognizance  himself  He 
sees  that  he  has  been  living  in  constant  rebellion 
against  God ;  that  he  has  steadily  and  perseveringly 
refused  a  practical  acknowledgment  of  his  authority; 
and  that  too  against  motives  of  the  most  tender  and 
affecting  import.  He  charges  himself  with  the  black- 
est ingratitude  ;  for  when  he  looks  back  upon  his 
past  life,  he  sees  that  he  has  been  continually  led  by 
a  most  gracious  hand,  and  that  blessings  have  con- 
stantly multiplied  in  his  path;  and  yet  he  beholds  no 
monuments  of  grateful  homage ;  no  Ebenezers  on 
which  is  inscribed  "  Hitherto  hath  the  Lord  helped 
me."     Perhaps  he  has  been  a  diligent  attendant  on 


AWAKING     TO     RELIGION.  191 

the  means  of  grace  ;  has  been  regularly  at  the  sanc- 
tuary, and  it  may  be  has  even  daily  read  the 
scriptures,  and  sometimes  fallen  on  his  knees,  and 
taken  on  his  lips  the  language  of  devotion ;  and  in 
all  this,  he  may  have  formerly  thought  that  he  was 
doing  much  to  commend  himself  to  the  divine  favor: 
but  now  he  sees  nothing  better  in  these  services,  by 
which  he  had  deceived  himself,  and  perhaps  deceived 
others  also,  than  the  hollow  homage  of  a  formalist ; 
and  here,  as  truly  as  any  where,  he  reads  the  sen- 
tence of  his  condemnation.  How  many  complain- 
ing reflections  does  he  find  himself  to  have  indulged 
against  God,  because  he  may  have  sometimes  in 
mercy  blasted  his  foolish  purposes,  or  withheld  from 
him  something  which,  if  it  had  been  bestowed,  would 
have  ministered  only  to  his  destruction  !  How  large 
a  part  of  all  the  thoughts  that  he  has  ever  had,  does 
he  find,  on  review,  to  have  been  vain  and  evil ;  how 
many  of  his  words  have  been  idle  and  frivolous ;  how 
many  of  his  purposes  have  originated  in  pride  or 
revenge;  how  many  of  his  desires  have  been  polluted 
and  grovelling ;  how  many  actions  which  to  the  eye 
of  man  may  have  appeared  praiseworthy  and  even 
noble,  does  he  now  perceive  to  have  been  dictated 
not  merely  by  a  spirit  of  forgetfulness  of  God,  but 
by  a  spirit  of  active  rebellion  against  him.  In  short, 
his  sins  of  omission  or  commission,  of  heart  or  life, 
appear  as  numerous  as  the  moments  of  his  exist- 
ence ;  and  he  feels  that  an  efll'ort  to  recall  them  all 
to  remembrance  were  as  vain  as  to  attempt  to  count 
the  drops  in  the  ocean. 

But  while  the  convinced  sinner  dwells  with  aston- 
ishment on  the  number  of  his  sins,  or  rather  finds 


192  AWAKING      TO     RELIGION. 

them  literally  innumerable,  he  is  equally  over- 
whelmed by  a  sense  of  their  aggravation.  He  per- 
ceives that  they  are  not  the  sins  of  a  heathen,  who 
has  never  heard  of  Christ  or  salvation;  but  they  have 
been  committed,  it  may  be,  in  the  very  brightest  sun- 
shine of  gospel  day.  They  have  been  committed, 
while  the  Bible,  with  all  its  awful  warnings,  and  all 
its  gracious  invitations,  and  all  its  treasures  of  mercy, 
has  been  within  his  reach  ;  while  the  Sabbath  has 
weekly  dawned  upon  him,  and  the  sanctuary  has 
opened  its  doors  for  him,  and  the  ministers  of  Christ 
have  spread  before  him  the  provision  of  the  gospel, 
and  have  expostulated  with  him  to  attend  to  the 
things  that  belong  to  his  peace.  They  have  been 
committed,  moreover,  in  spite  of  the  kind  rebukes 
and  earnest  entreaties  of  pious  friendship  ;  in  spite 
of  the  remonstrances  of  his  own  conscience  ;  in  spite 
of  the  strivings  of  the  Holy  Spirit ;  in  spite  of  all 
the  condescension,  the  agonies,  and  the  intercession 
of  Jesus  ;  in  spite  of  the  proffered  glories  of  heaven, 
and  the  threatened  woes  of  perdition.  The  fact  that 
he  has  sinned  against  so  much  iight  and  love,  and 
that  he  has  persevered  in  sinning,  when  there  were 
so  many  considerations  to  deter  him  from  it,  seems 
to  him  to  stamp  upon  his  guilt  a  peculiarly  aggra- 
vated character. 

And  then  again,  he  perceives  how  perfectly  vain 
and  foolish  were  the  excuses  with  which  he  had 
quieted  himself  in  a  sinful  course  :  he  is  compelled 
to  give  them  all  to  the  winds,  and  to  feel  that  he 
stands  before  God  without  the  shadow  of  an  apology. 
Does  he  justify  his  past  neglect  of  religion,  on  the 
ground  that  he  had  no  time  to  attend  to  it;  or  on  the 


AWAKING     TO      RELIGION.  I93 

ground  that,  in  attending  upon  the  means  of  grace, 
he  had  done  all  that  it  was  in  his  power  to  do  ;  or 
on  the  ground  that  there  would  be  a  future  more 
convenient  season  ?  No  such  thing.  He  feels  that 
his  sins  have  been  altogether  voluntary  and  cause- 
less, and  have  exposed  him  most  justly  to  God's 
threatened  curse.  It  is  a  common  case  that  a  sinner 
in  these  circumstances  actually  believes  himself  to 
be  the  most  guilty  of  all  beings,  even  worse  than 
the  reprobate  in  hell ;  for  while  he  can  invent  apolo- 
gies for  others,  he  cannot  for  a  moment  admit  any 
for  himself  He  is  not  indeed,  as  some  dreaming 
speculatists  would  have  it,  willing'  to  encounter  eter- 
nal perdition ;  but  that  he  deserves  it,  is  as  clear  to 
him  as  that  the  light  shines  around  him  amidst  the 
brightness  of  noon-day.  He  wonders  that  such  a 
wretch  as  himself  is  permitted  to  breath  the  air,  or 
enjoy  the  light,  or  walk  upon  the  earth  ;  and  it  is 
difficult  for  him  to  believe  that  his  next  remove  will 
not  be  to  the  prison  of  despair. 

I  have  already  intimated  that  there  is,  in  some 
respects,  a  great  variety  in  the  experience  of  con- 
vinced sinners  ;  some  being  far  more  deeply  affected 
than  others.  But  in  every  case  which  issues  in  con- 
version, there  is  not  only  a  general  conviction  of  the 
evil  of  sin,  but  a  particular  conviction  of  personal 
guilt,  and  of  the  justice  of  the  sentence  which  dooms 
to  God's  everlasting  displeasure.  This  conviction 
may  be  acquired  suddenly,  or  it  may  be  acquired 
gradually  ;  it  may  be  more  or  less  pungent :  but  in 
some  form  or  other,  and  in  some  degree  or  other,  it 
makes  part  of  the  experience  of  every  sinner  who 
17 


194  AWAKING     TO     RELIGION. 

is  brought  to  a  practical  knowledge  of  the  excellence 
and  glory  of  the  gospel. 

III.  This  is  the  language  of  earnest  solicitude. 
Enough  has  been  said  to  show  that  the  disclosures 
which  are  made  to  the  convinced  sinner  by  the  Spirit 
of  God,  must  render  him  in  no  small  degree  unhappy ; 
and  such  a  state  necessarily  produces  solicitude,  both 
in  respect  to  the  present  and  the  future.  It  is  natural 
that  the  sinner  should  earnestly  desire  a  deliverance 
from  the  burden  that  now  oppresses  him,  and  from 
the  appalling  doom  which  conscience  bids  him  antici- 
pate in  the  next  world. 

If  there  were  nothing  more  than  his  present  con- 
dition concerned,  there  would  be  a  good  reason  why 
he  should  long  for  a  change ;  for  such  a  condition  is 
always  unhappy,  and  often  wretched    beyond    our 
most  gloomy  conceptions.     What  Christian,   espe- 
cially what  minister  of   Christ,  has  not  witnessed 
cases,  in  which  the  sinner  in  the  circumstances  which 
I  am  supposing,  has  been  stung  by  remorse,  agitated 
by  terror,  convulsed  by  agony,  to  such  a  degree,  that 
life  itself  has  seemed  a  burden ;  and   the  aspect  of 
despair  has  settled  upon  the  countenance  ;  and  even 
the  grave  has  been  longed  for,  if  it  might  but  prove 
a  refuge    from  the  lashes  of   a  guilty  conscience. 
But  where  the   operations   of  the  Spirit  assume  a 
milder  form,  and  the  impressions  of  guilt  are  far  less 
pungent,  there  is  still  enough  in  the  sinner's  condition 
to  cause  him  earnestly  to  desire  that  he  may  escape 
from  it.     For  he  feels  that  while  this  burden  hangs 
upon  his  conscience,  the  world  is  nothing  better  to 


AWAKING     TO      RELIGION,  I95 

him  than  a  prison,  overspread  with  darkness,  and 
hung  round  with  despair. 

But  if  the  sinner  is  anxious,  and  with  good  reason 
too,  to  escape  from  the  miseries  of  his  present  condi- 
tion, much  more  is  he  desirous  to  escape  from  the 
accumulated  woes  which  await  the  ungodly  in  the 
world  of  despair.  He  realizes  that  there  is  an  awful 
meaning  in  the  description  which  the  Bible  has  given 
of  the  future  and  eternal  miseries  of  the  lost ;  and 
he  ponders  the  fearful  imagery  in  which  those  mise- 
ries are  described,  till  his  heart  throbs  and  sinks  with 
apprehension.  Here  again,  is  it  strange  that  he  is 
anxious  to  escape  from  this  tremendous  doom? 
Rather,  would  it  not  be  passing  strange,  if,  Avith 
such  a  view  of  the  danger  of  his  condition,  he  could 
fold  his  arms,  and  lull  himself  into  an  indolent 
security  ? 

It  is  not  always  easy  for  the  sinner  in  the  state 
which  I  am  supposing,  to  analyze  the  operations  of 
his  own  mind.  And  if  it  is  difficult  for  him  to  under- 
stand the  nature  of  his  emotions,  he  is  still  more  per- 
plexed to  know  in  what  manner  he  may  obtain 
peace.  Often,  the  most  that  he  can  say  respecting 
himself  is,  that  there  is  an  intolerable  burden  resting 
upon  his  conscience ;  that  he  knows  not  which  way 
to  look  for  relief;  that  all  around  him  and  before 
him  is  impenetrable  darkness.  And  not  unfre- 
quently,  the  burden  of  his  anxiety  is  that,  with  such 
just  occasion  for  distress,  he  feels  so  little:  and 
while,  to  all  others  but  himself,  he  seems  to  be  on  the 
borders  of  despair,  he  imagines  that  he  is  utterly 
destitute  of  moral  sensibility.  In  these  circum- 
stances, he  adopts,  in  many  respects,  a  new  course 


196  AWAKING      TO      RELIGION. 

of  life.  If  he  has  been  accustomed  to  mingle  in 
scenes  of  levity,  he  mingles  in  such  scenes  no  longer. 
The  Bible,  and  other  religious  books,  which  he  has 
been  used  to  treat  with  entire  neglect,  he  reads  with 
most  earnest  attention.  He  rejoices  in  the  opportu- 
nity, though  he  often  does  it  with  great  diffidence,  to 
unbosom  himself  to  his  minister,  or  some  Christian 
friend,  and  to  receive  appropriate  instruction  and 
counsel.  He  is  often  found  in  the  meeting  for 
prayer  and  religious  conference,  and  still  oftener  in 
his  closet,  pouring  out  the  anguish  of  his  heart 
before  God.  You  may  tell  him  that  a  sinner  ought 
not  to  pray  ;  but  the  false  direction  he  will  not  heed; 
for  though  he  feels  no  confidence  that  he  shall  be 
saved,  let  him  do  what  he  will,  yet  if  he  is  saved,  he 
is  sure  that  it  must  be  by  an  act  of  God's  sovereign 
grace,  and  that  grace  he  has  no  reason  to  expect,  if 
he  does  not  supplicate  it.  His  former  careless  asso- 
ciates, not  improbably^  during  this  period,  look  on 
with  amazement,  and  perhaps  treat  his  serious  im- 
pressions with  ridicule  ;  but  what  avails  all  their 
ridicule  with  him,  so  long  as  his  eyes  are  open  to 
survey  the  appalling  realities  of  his  condition  ? 

Do  you  ask  whether,  in  all  this  striving  of  which  I 
have  here  spoken,  the  sinner  advances  any  nearer  to 
the  kingdom  of  God,  or  to  a  regenerate  state?  I  an- 
swer, yes,  undoubtedly ;  though  I  would  guard  the 
answer  by  an  explanation.  It  is  far  from  being 
true,  that  the  sinner,  by  any  effort  he  can  make, 
does  any  thing  in  the  way  of  merit  towards  com- 
mending himself  to  the  divine  favor ;  nor  do  any  of 
his  moral  exercises  preparatory  to  renovation  par- 
take of  a  holy  character :  nevertheless,  these  efforts 


AWAKING     TO      RELIGION.  197 

seem  designed,  in  the  economy  of  God's  grace,  to 
prepare  him  to  accept  a  free  salvation  ;  and  though 
there  be  nothing  of  a  moral  character  in  the  prayers 
that  are  offered  previous  to  conversion,  which  God 
can  regard  with  approbation,  yet  there  is  the  natural 
feeling  of  distress ;  and  who  can  tell  but  that  He 
who  hears  the  cry  of  the  young  ravens,  may  not 
listen  to  the  cry  of  the  convinced  sinner  ?  To  what- 
ever conclusions  men  may  be  conducted  on  this  sub- 
ject by  metaphysical  speculation,  all  experience 
unites  with  the  word  of  God  in  proving  that,  though 
the  sinner  who  is  only  convinced  will  as  certainly 
perish  as  any  other,  yet  the  convinced  sinner  is, 
in  an  important  sense,  nearer  the  kingdom  than  the 
careless  sinner ;  not  because  he  has  a  particle  of 
holiness,  but  because  he  has  exercises  which,  in  the 
order  of  nature,  are  preparatory  to  a  spiritual  reno- 
vation. If  our  Lord  himself  could  say  of  a  mere 
moral  man,  that  he  was  not  far  from  the  kingdom  of 
God,  surely  we  need  not  hesitate  to  apply  the  same 
language  to  a  sinner  trembling  under  the  burden  of 
conviction. 

I  have  now  laid  before  you,  my  young  friends,  so 
far  as  I  have  judged  necessary,  the  exercises  and  the 
condition  of  a  sinner,  in  what  is  usually  termed  a 
state  of  conviction.  In  this  situation  I  must,  for  the 
present,  leave  him.     It  is  natural  to  infer, 

1.  In  the  first  place,  from  the  preceding  remarks, 
how  far  you  may  go,  and  finally  fall  short  of  heaven. 
Are  you,  at  this  moment,  an  anxious  and  heavy-laden 
sinner?  Have  your  iniquities  taken  hold  upon  you, 
180  that  you  are  not  able  to  look  up;  and  are  you 
trembling  under  the  apprehensions  of  Jehovah'§ 
17* 


198  AWAKING     TO     RELIGION. 

wrath?  Have  you  forsaken  the  haunts  of  levity, 
and  broken  away  from  vain  companions,  and  have 
you  taken  up  the  resolution  that  you  will  press  for- 
ward, and  enter  in  at  the  strait  gate  ?  Believe  me, 
so  far  as  this  you  may  go,  and  even  farther,  and  yet 
perish  in  your  sins.  All  this  you  may  be  to-day,  and 
the  world  may  have  begun  to  regain  its  ascendancy 
over  you  to-morrow;  and  before  you  are  yet  scarcely 
aware  of  any  change,  you  may  find  yourself  again  in 
the  ranks  of  the  gay  and  careless.  Nay,  you  may 
continue  in  this  very  state  till  you  die ;  you  may 
always  remain  a  serious  inquirer  for  the  way  to 
heaven,  and  may  even  lie  at  its  very  gate,  and  yet, 
after  all,  may  never  enter  it.  Wherefore,  I  entreat 
you  not  to  rest  satisfied  in  your  present  condition. 
It  would  be  to  no  purpose  that  you  should  discover 
that  some  distressing  worldly  calamity  was  hanging 
over  you,  unless  the  discovery  should  lead  you  to  do 
something  to  avert  it;  nor  will  it  be  of  any  avail 
that  you  see  yourselves  exposed  to  eternal  perdition, 
unless  you  actually  make  haste  to  escape  from  the 
wrath  to  come.  Let  the  effect  of  the  disclosures 
already  made  to  you  by  the  Spirit  of  God,  lead  you 
to  action  ;  else  you  will  not  only  perish,  but  perish 
with  a  doom  aggravated  by  the  very  fact  that  you 
have  been  the  subject  of  serious  convictions. 

2.  Learn  from  this  subject,  that  it  is  a  most  solemn 
thing,  especiallT/  for  a  young  person,  to  be  awakened. 
It  is  indeed  a  solemn  thing  for  any  person ;  because 
he  is  thereby  brought  under  the  direct  influence  of 
the  Spirit  of  God  ;  and  in  tlie  result  of  the  Spirit's 
operation  is  probably  to  be  decided  the  question, 
whether  his  immortal  soul  is  to  be  saved  or  lost ; 


AWAKING     TO     RELIGION.  199 

whether  his  path  through  life  is  to  be  cheered  by  the 
hopes  and  consolations  of  religion,  and  to  terminate 
amid  the  bright  glories  of  the  upper  world,  or 
whether  he  is  to  go  laboring  through  this  vale  of 
tears  without  any  substantial  support,  often  disgusted, 
and  never  satisfied,  with  what  the  world  has  to  be- 
stow, and  finally  to  sink  down  under  the  withering 
frown  of  the  Almighty,  and  be  banished  from  his 
presence  for  ever.  I  say,  then,  that  the  fearful  result 
which  is  pending,  renders  the  case  of  any  awakened 
sinner  peculiarly  solemn ;  but  the  case  of  a  youQg 
person,  in  such  circumstances,  gathers  additional  in- 
terest from  the  fact  that  he  is  surrounded  with  pecu- 
liar temptations  to  abandon  his  convictions,  and  re- 
turn to  a  habit  of  carelessness.  For  in  his  case 
there  are  gay  companions  to  be  forsaken,  and  there 
are  scenes  of  merriment  to  be  abandoned,  in  which, 
it  may  be,  the  individual  concerned  has  been 
specially  active ;  and  not  improbably  there  is  the 
hiss  of  contempt,  or  the  frown  of  indignation,  to  be 
encountered,  from  those  who  have  been  accustomed 
to  greet  him  as  one  of  themselves.  Oh,  when  I  see 
a  young  person  in  these  circumstances,  I  tremble  ; 
because  I  expect  that  the  decision  he  is  about  to 
make  will  be  for  eternity;  and  I  see  much  reason  to 
fear  that  his  decision  will  be  wrong. 

3.  And  this  leads  me  to  say,  thirdly,  that  those 
youth  who  dare  to  trifle  with  the  serious  convictions 
of  their  companions,  are  in  the  very  broadest  part  of 
the  road  to  destruction.  They  trifle  with  the  imme- 
diate influence  of  the  Spirit  of  God.  They  cast 
contempt  upon  the  most  benevolent  work  which  he 
ever  performs  for  mortals.     They  make  a  direct  and 


200  AWAKING     TO      RELIGION. 

most  dreadful  attempt  to  thwart  the  gracious  purposes 
of  Heaven,  and  plunge  an  immortal  soul  into  ever- 
lasting burnings.  If  I  supposed  there  were  a  single 
youth  before  me  who  bore  the  character  of  a  scoffer, 
I  would  say  to  him,  Beware  —  beware  how  you  ever 
speak  lightly  again  of  the  work  of  the  Holy  Spirit. 
And  possibly  some  of  you  may  have  been  guilty  of 
the  essence  of  this  sin,  when  you  have  thought  little 
about  it.  When  you  met  your  brother  or  sister, 
whose  countenance  wore  an  aspect  of  anxiety,  and 
you  purposely  threw  out  some  light  and  careless  re- 
mark, or  perhaps  cast  a  significant  smile,  as  if  in  de- 
rision, know  that  that  brother  or  sister  felt  it  at  the 
heart,  as  a  cruel  and  cutting  rebuke ;  and  know,  too, 
that  He  who  takes  an  account  of  all  your  actions,  re- 
corded it  as  an  insult  shown  to  his  authority,  and  an 
attempt  to  counteract  the  influences  of  his  Spirit. 
And  when,  as  you  were  passing  off  the  threshold  of 
this  house,  you  met  some  companion  whom  you  had 
seen  melted  under  the  warnings  or  invitations  which 
had  just  been  announced,  and  when  you  took  that 
companion  by  the  hand  and  said,  "  Come,  let  us  go 
and  talk  of  the  pleasures  of  the  past  week,  or  project 
plans  of  amusement  for  the  week  to  come,"  —  know, 
too,  that  you  were  then  opposing  the  operations  of 
the  Spirit  of  God,  and  aiming  a  murderous  dagger  at 
the  soul  of  your  friend.  I  say  nothing  which  is  not 
the  result  of  solemn  conviction,  when  I  declare  that 
I  would  a  thousand  times  rather  my  dearest  friend 
should  come  and  trifle  with  my  last  agonies,  and 
dance  around  the  bed  on  which  my  cold  and  motion- 
less body  was  stretched,  and  close  my  dying  eyes 
with  a  loud  peal  of  laughter,  than  to  have  him  ap- 


AWAKING     TO     RELIGION.  201 

preach  me  with  ridicule  when  my  heart  was  burdened 
with  conviction ;  for  in  the  one  case  he  would  only 
chill  the  last  blood  that  passes  through  my  veins  ;  in 
the  other,  he  might  awaken  everlasting  agonies  in 
my  soul. 

Finally :  I  dare  not  close  this  discourse  without 
urging  you  (though  in  doing  so  I  should  seem  to  an- 
ticipate my  next  subject)  to  an  immediate  compliance 
with  the  terms  of  the  gospel :  because,  if  I  should  be 
spared  to  stand  in  this  place  again,  to  answer  the 
question,  "What  shall  I  do  to  be  saved?"  some  of 
you  may,  before  that  time,  have  heard  your  last  ser- 
mon, and  have  passed  into  that  world  where  the  voice 
of  instruction  cannot  reach  you.  I  call  upon  you, 
then,  to  attend  without  delay  to  this  momentous  con- 
cern ;  to  obey  the  command  of  God  to  give  him  your 
heart;  and  I  seem  to  hear  a  call  in  every  thing 
around  me,  conveying  to  you  a  similar  admonition. 
There  is  a  call  from  above,  which  I  recognise  as 
coming  from  the  throne  of  God,  and  inviting  you  to 
all  the  glories  of  his  kingdom.  There  is  a  call  from 
below,  which  seems  to  come  from  the  abodes  of  dark- 
ness, echoed  in  groans,  and  agonies,  and  tortures, 
warning  you  to  beware  how  you  withhold  the  heart 
from  God  another  day.  There  is  a  call  from  within, 
which  bids  you  take  care  and  not  sacrifice  your  im- 
mortal souls.  There  is  a  call  in  the  memory  of  de- 
parted worldly  joys,  admonishing  you  that  they  are 
worthless,  and  bidding  you  seek  superior  bliss. 
There  is  a  call  from  the  dying  bed  of  the  Christian 
and  the  dying  bed  of  the  sinner :  the  one  pointing 
upward,  by  way  of  invitation,  to  the  glories  of  hea- 
ven ;  the  other  downward,  by  way  of  admonition,  to 


202  AWAKING     TO     RELIGION. 

the  horrors  of  hell.  But  above  all,  there  is  a  call 
from  the  cross  of  Calvary  —  from  the  Saviour  in  the 
act  of  dying  for  your  redemption ;  and  his  language 
is,  "  Come  unto  me,  all  ye  who  labor  and  are  heavy 
laden,  and  I  will  give  you  rest."  Mourning  sinner, 
that  call  is  to  you — to  no  mortal  more  than  you. 
Away,  then,  with  all  this  halting  and  hesitating,  and 
accept  of  Jesus,  and  your  conscience  will  be  at  rest ; 
your  soul  will  be  full  of  peace  and  hope ;  and  joy 
will  descend  from  heaven,  and  take  up  her  dwelling 
in  your  bosom. 


LECTURE     X. 

EMBRACING     RELIGION 


ACTS,    XVI.    31. 

Believe  on  the  Lord  Jesus  Christ,  and  thou  shall  be  saved. 

In  this  passage  we  have  the  apostle's  answer  to 
the  momentous  question  of  the  jailer,  to  which  your 
attention  was  directed  in  the  preceding  lecture.  As 
I  endeavored  there  to  exhibit  before  you  the  process 
preparatory  to  becoming  a  Christian,  usually  styled 
conviction  of  sin,  I  design  now  to  advance  a  step 
farther,  and  call  your  attention  to  that  great  change 
which  the  soul  experiences  in  passing  from  death 
unto  life. 

You  perceive,  my  young  friends,  that  we  have  now 
reached  a  most  interesting  point  in  human  experience. 
But  I  fear  I  have  already  advanced  one  step  farther 
than  most  of  you  have  been  prepared  to  accompany 
me  ;  and  that,  in  bringing  before  you  the  case  of  a 
convinced  sinner,  I  have  turned  your  thoughts  to  a 
subject  upon  which  you  have  not,  to  this  hour,  had 
any  experience.  Nevertheless,  I  cannot  stay,  at  pre- 
sent, to  reason  with  you  in  respect  to  the  guilt  or 
danger  of  your  condition.  I  will  only  put  the  ques- 
tion to  your  conscience,  whether  the  fact  that  you 
cannot  go  along  with  me  any  farther,  may  not  have 
a  fearfully  ominous  bearing  upon  your  eternal  des- 


204  EMBRACING     RELIGION. 

tiny?  There  are  some,  I  would  fain  hope,  before 
me,  who  do  realize  all  that  was  described  in  the  pre- 
ceding discourse;  and  who  have  come  this  morning, 
earnestly  desiring  to  have  the  great  question  an- 
swered, in  what  way  they  may  obtain  the  pardon  of 
their  sins,  the  blessing  of  a  pacified  conscience,  and 
a  title  to  eternal  life.  It  is  for  such  youth  especially 
that  this  discourse  is  designed ;  and  may  God  the 
Holy  Spirit  bring  it  home  to  their  hearts  with  a  sub- 
duing and  all-gracious  energy  ! 

It  may  be  worth  while,  before  proceeding  to  con- 
sider the  direction  which  the  apostle,  in  our  text, 
gives  to  a  convinced  sinner,  to  advert  for  a  moment 
to  some  false  directions  which  the  advocates  of  error, 
of  various  classes,  are  wont  to  give  in  similar  circum- 
stances ;  for  if  there  be  any  subject  on  which  it  is 
important  that  you  should  accurately  discriminate 
between  truth  and  error,  and  on  which,  from  various 
circumstances,  you  are  in  danger  of  being  misled,  it 
is  in  respect  to  the  terms  of  your  acceptance  with 
God. 

One  class  of  advisers  will  tell  you  that,  in  order  to 
be  saved,  you  must  maintain  a  correct  deportment 
before  the  world,  and  especially  that  you  must  he 
honest  in  your  intercourse  with  your  fellow-men. 
They  say  that  God  is  not  a  hard  master  ;  and  that  if 
your  lives  are  such  that  you  obtain  a  good  report 
among  men,  no  doubt  you  will  stand  acquitted  by 
your  Judge.  And  is  it  so,  then,  that  he  who  looks 
directly  at  the  heart,  will  estimate  the  character  of 
actions  merely  by  the  outward  appearance  ?  Or  will 
he,  who  is  of  purer  eyes  than  to  behold  iniquity, 
connive  at  the  prevalence  of  a  spirit  of  rebellion  in 


EMBRACING      RELIGION.  206 

the  heart,  merely  because  the  lips,  and  the  hands, 
and  the  body,  are  moved  in  a  way  that  does  not  in- 
terfere with  the  worldly  interests  of  our  fellow-men  ? 
They  who  give  this  direction  to  the  inquiring  sinner, 
are  guilty  of  making  Jehovah  altogether  such  a  one 
as  themselves.  To  say  nothing  of  God's  word,  rea- 
son spurns  at  such  a  prescription  for  a  guilty  con- 
science, and  assures  the  sinner  that  if  he  adopts  it, 
it  must  be  at  the  expense  of  losing  his  soul. 

Another  class,  advancing  a  step  farther,  will  tell 
you  that,  if  you  would  be  saved,  you  must  not  only 
be  sober  and  moral,  but  generous,  affectionate,  bene- 
volent :  these  traits,  you  are  told,  constitute  the  moral 
perfection  of  human  nature,  and  will  insure  to  you 
an  entrance  into  heaven.  Such  advisers  confound 
naturally  amiable  tempers  with  gracious  affections, 
making  no  difference  between  the  exalted  principle 
of  love  to  God  and  gratitude  to  the  Saviour,  and  those 
instinctive  qualities  which  belong  to  us  in  common 
with  some  of  the  brute  creation.  They  deny  the 
doctrine  of  human  depravity,  and  maintain  that  there 
is  no  necessity  of  a  divine  influence  to  sanctify  the 
heart.  How  can  this  answer  be  given,  when  the  Bible 
everywhere  proclaims  the  doctrine  that  man  is  "dead 
in  trespasses  and  sins  ;"  and  that  "  except  a  man  be 
born  again,  he  cannot  see  the  kingdom  of  God?" 

A  third  class  will  tell  you  that  more  is  necessary 
in  order  to  salvation,  than  is  comprehended  in  either 
of  the  preceding  directions  ;  —  that  there  are  duties 
which  you  owe  to  God  as  well  as  man  ;  that  besides 
being  honest  and  benevolent  in  your  intercourse  with 
the  world,  you  are  bound  to  read  the  Bible,  and  prar, 
and  attend  church  ;  but  that  if  you  do  this,  all  will  be 
18 


206  EMBRACING      RELIGION, 

well.  These  are  pharisaical  guides.  They  think  to 
catch  and  please  the  eye  of  Omniscience,  by  a  round 
of  external  duties,  when  the  heart  has  no  part  nor 
lot  in  the  matter.  They  are  chargeable  with  mis- 
taking the  means  for  the  end  ;  with  substituting  rites 
and  forms  for  the  life  and  power  of  godliness. 

A  fourth  class  will  acknowledge  that  we  are  sin- 
ners, and  cannot  be  saved,  except  by  the  atonement 
of  Christ :  they  say,  however,  that  by  our  good  works 
we  may  merit  salvation  in  part,  and  that  the  right- 
eousness of  Christ  will  be  appropriated  to  supply  the 
deficiency.  In  opposition  to  this  theory,  the  Bible 
uniformly  represents  man  as  having  contracted  a 
debt  to  divine  justice,  which  he  can  do  nothing  to 
cancel ;  as  being  altogether  dependent  for  salvation 
on  God's  rich  and  sovereign  mercy  ;  and  as  ascribing 
the  glory  of  his  salvation  to  his  Redeemer's  blood  and 
righteousness, 

A  fifth  class  will  answer  the  awakened  sinner's 
inquiry,  by  saying  that  nothing  is  necessary  to  salva- 
tion, but  a  simple  reliance  on  the  merits  of  Christ, 
without  any  regard  to  the  temper  of  the  heart,  or  the 
conduct  of  the  life.  The  law,  they  will  say,  has  been 
magnified  by  Christ's  death,  in  such  a  sense,  that  we 
are  released  from  its  obligation  ;  and  if  you  only  be- 
lieve that  he  died  for  you  in  particular,  you  need 
give  yourself  little  concern  about  personal  holiness. 
Thus  says  the  unblushing  Antinomian  ;  and  that  too 
in  the  very  face  of  the  declaration  that  "  without  ho- 
liness no  man  shall  see  the  Lord," 

"But  none  of  these  directions,"  methinks  I  hear 
you  say,  "  yield  any  solid  peace  to  my  soul,  I  feel 
that  I  am  a  condemned  sinner,  and  need  the  expia- 


EMBRACING      RELIGION.  207 

tion  of  my  guilt.  I  feel  that  I  am  a  polluted  sinner, 
and  need  the  aid  of  a  sanctifying  power.  I  feel  that 
I  have  no  righteousness  of  my  own,  and  I  need  one 
that  is  perfect.  My  soul,  sinking  under  the  burthen 
of  its  sins,  turns  away  from  these  blind  guides,  and 
looks  anxiously  round  for  some  relief;  but  tinds 
none  till  it  reposes  in  the  simple  answer  contained 
in  my  text  —  'Believe  on  the  Lord  Jesus  Christ,  and 
thou  shalt  be  saved.'  " 

What  then,  you  will  inquire,  is  the  nature  of 
THAT  FAITH  on  which  is  suspended  so  momentous  a 
result  ? 

I  answer,  it  includes,  as  one  of  its  primary  ele- 
ments, an  intellectual  assent  to  the  great  truths  of 
the  gospel — especially  that  which  constitutes  its 
most  prominent  and  glorious  feature  —  the  doctrine 
of  redemption  by  the  blood  of  Christ.  I  dare  not  say 
that,  in  some  cases  in  which  the  opportunity  does  not 
exist  for  becoming  acquainted  with  the  truth,  the 
Spirit  of  God  may  not,  in  some  mysterious  way,  exert 
his  renewing  influence  upon  the  heart ;  though  if  the 
fact  he  so,  the  word  of  God  has  given  us  no  intima- 
tion of  it :  nor  would  I  venture  to  say  with  how  much 
indistinctness  this  doctrine  may  be  viewed,  or  with 
how  much  erroneous  speculation  it  may  be  connected, 
and  still  be  the  power  of  God  unto  salvation.  But  I 
may  say  with  confidence,  that  no  person,  with  the 
Bible  in  his  hand,  can  intellectually  reject  this  doc- 
trine, and  yet  believe  to  the  salvation  of  his  soul. 
The  fact  that  Jesus  Christ,  by  the  peculiar  constitu- 
tion of  his  person,  is  fitted  to  be  our  Mediator,  that 
in  this  character  he  has  made  an  atonement  for  sin, 
in  virtue  of  which  God  can  be  just  and  yet  the  jus- 


JOS  EMBRACING      RELIGION. 

tifier  of  the  ungodly,  and  that  this  atonement  con- 
stitutes the  only  ground  of  hope  to  the  sinner  —  so 
much  as  this,  it  would  seem,  must  be  understood  and 
assented  to,  as  the  first  step  towards  exercising  evan- 
gelical faith.  These  facts  you  are  to  believe,  just  as 
you  would  believe  any  other  facts  which  come  to  you 
established  by  proper  testimony. 

But  notwithstanding  this  intellectual  assent,  of 
which  I  have  spoken,  to  the  doctrine  of  redemption 
by  the  blood  of  Christ,  is  one  of  the  essential  con- 
stituents of  saving  faith,  it  does  not  of  itself  consti- 
tute it.  You  may  believe  this  truth  intellectually, 
and  you  may  even  be  fierce  advocates  for  it ;  and 
after  all  it  may  remain  in  your  mind  as  a  dead  letter, 
and  you  may  die  in  your  sins.  If  you  will  have  that 
faith  which  insures  salvation,  the  truth  must  descend 
from  the  head  to  the  heart ;  it  must  assert  and  main- 
tain its  dominion  over  the  affections ;  thus  purifying 
the  fountains  of  moral  action,  and  becoming  the  seed 
of  all  Christian  graces,  and  gradually  bringing  the 
whole  man  into  captivity  to  the  obedience  of  Christ. 

Saving  faith,  then,  is  a  practical,  influential  belief 
of  the  scripture  doctrine  of  redemption.  The  truth 
is  first  received  into  the  understanding,  and  then 
exerts  its  legitimate  influence  upon  the  heart.  And 
this  influence  discovers  itself,  first,  in  an  act  of  self- 
abasement,  or  giving  up  every  idea  of  personal 
merit ;  and  then  in  an  act  of  self-consecration,  or 
giving  up  the  whole  soul  to  God,  in  humble  reliance 
on  the  merits  of  Christ,  to  be  employed  in  his  ser- 
vice, to  be  disposed  of  at  his  pleasure,  and  to  be 
saved  by  his  sovereign  mercy.  It  may  be  that  the 
intellectual  views  of  the  sinner  have  in  all  this  un« 


EMBRACING      RELIGION.  209 

dergone  little  or  no  change ;  he  may  have  always 
been  as  evangelical  in  his  opinions  as  he  is  now : 
but  his  faith,  instead  of  being  a  cold  assent,  as  for- 
merly, is  now  a  cordial  confidence  ;  instead  of  exert- 
ing no  influence,  it  is  a  powerful  principle  of  action. 
Who  does  not  perceive  that  this  representation  is 
exactly  coincident  with  that  of  the  apostle,  when  he 
says,  "  With  the  heart  man  believeth  unto  righteous- 
ness." 

But  you  will  inquire  whether  there  are  not  other 
truths  beside  the  great  doctrine  of  redemption,  which 
it  belongs  to  evangelical  faith  to  receive,  and  which 
are  fitted  to  constrain  the  affections,  and  influence  the 
life.  I  answer,  there  is  no  truth  revealed  in  the  Bi- 
ble which  we  are  not  required  to  believe,  not  only 
with  the  understanding,  but  with  the  heart;  and  none 
which  is  not  fitted  to  exert  a  practical  influence. 
Nevertheless  it  is  the  doctrine  of  Christ  crucified, 
than  which  the  apostle  determined  not  to  know  any 
thing  else  in  his  preaching,  the  reception  of  which  is 
more  immediately  concerned  in  the  sinner's  justifica- 
tion ;  for  in  practically  believing  this,  the  sinner  lets 
go  his  own  righteousness  as  a  ground  of  justification, 
and  rests  entirely  on  the  atoning  blood  and  perfect 
righteousness  of  the  Redeemer.  Moreover,  this 
truth  is  to  be  regarded  not  only  as  a  cardinal  doc- 
trine of  the  Christian  system,  but  when  viewed  in  all 
its  connections,  as  constituting  the  entire  system ; 
so  that  he  who  believes  it  intelligently,  actually 
believes  the  whole  gospel.  And  hence  you  readily 
perceive  that  any  error  in  religious  faith  becomes 
important,  as  it  is  more  or  less  nearly  connected 
with  the  doctrine  of  redemption  by  the  blood  of 
18* 


210  EMBRACING     RELIGION. 

Christ ;  just  as  an  error  in  the  construction  of  a 
building  becomes  more  serious,  the  more  intimately 
it  is  related  to  the  foundation* 

Let  me  here  definitely  state  what  has  all  along 
been  implied  —  that  the  sinner  is  never  brought  to 
exercise  evangelical  faith,  or  to  rest  his  all  upon  the 
Saviour,  till  he  has  gained  a  thorough  conviction  that 
there  is  salvation  in  no  other.  And  this  is  often  the 
result  of  a  long  course  of  self-righteous  efforts  :  God 
permits  him  to  take  his  own  way,  and  thoroughly  to 
test  the  efficacy  of  means,  until  he  is  driven  to  the 
blood  of  Christ  as  his  last  and  only  refuge ;  and 
when  by  faith  he  comes  to  receive  the  Saviour,  and 
the  peace-speaking  blood  of  Christ  is  applied  to  his 
soul,  and  he  rejoices  in  God  as  a  reconciled  Father, 
he  wonders  that  he  has  not  complied  with  the  terms 
of  the  gospel  before.  He  perceives  that  his  faith  in 
the  Saviour  was  a  perfectly  voluntary  act,  and  that 
he  has  remained  in  darkness  only  because  he  would 
not  come  to  the  light  of  life.  It  is  true  indeed  that 
the  evidence  of  faith  may  not,  in  all  cases,  immedi- 
ately accompany  its  exercise;  and  the  soul  may  be 
left  in  darkness  for  a  season,  even  after  it  has  a  right 
to  appropriate  to  itself  the  consolations  of  a  Chris- 
tian hope  :  but  in  many  instances  at  least,  the  first 
act  of  confidence  in  the  Saviour  draws  down  upon 
the  soul  the  tokens  of  his  love,  and  surrounds  it  with 
the  light  of  his  countenance.  The  soul  embraces  its 
Saviour  in  the  arms  of  faith,  and  exultingly  exclaims, 
"  My  Lord  and  my  God  !"  and  the  Saviour,  acknow- 
ledging the  soul  as  ransomed  by  his  blood,  graciously 
responds,  "  Thy  sins  be  forgiven  thee  !" 

You  perceive  from  what  has  been  said,  that  the 


EMBRACING     RELIGION.  211 

office  of  faith  in  our  justification  is  simply  to  appro- 
priate the  blessings  of  the  Redeemer's  purchase ; 
and  hence  it  is  to  be  considered  merely  as  an  instru- 
ment. The  blessings  of  salvation  are  all  the  purchase 
of  the  Saviour's  blood,  and  are  offered  without 
money  and  without  price.  Faith  is  the  hand  by 
which  the  soul  receives  these  blessings.  The  poor 
man  on  whom  you  bestow  your  charity,  never  sus- 
pects that  there  is  any  merit  in  the  act  of  holding  out 
his  hand  to  receive  it :  nor  does  the  sinner  any  more 
dream  of  merit  in  the  act  of  stretching  out  the  hand 
of  faith,  to  receive  those  spiritual  blessings  which 
the  Lord  Jesus  has  treasured  up  for  the  supply  of  his 
people. 

Methinks  I  hear  some  one  say,  "And  is  it  so  that 
faith  is  the  only  thing  requisite  for  salvation :  how 
is  it  then  that,  in  other  parts  of  the  Bible,  good 
works  are  so  explicitly  enjoined:  how  is  it,  especially, 
that  the  Saviour  himself,  who  could  not  mistake  in 
respect  to  the  conditions  of  salvation,  hath  said,  'Ye 
are  my  friends,  if  ye  do  whatsoever  I  command  you?' " 
In  order  to  see  the  perfect  consistency  of  these  dif- 
ferent passages  with  each  other,  we  have  only  to 
refer  to  the  gracious  constitution  of  the  gospel.  By 
good  works  in  scripture,  are  not  meant  works  which 
are  good  merely  in  form,  which  appear  to  the  eye  of 
man  to  be  good,  while  they  are  dictated  by  motives 
which  God  cannot  approve;  but  such  as  are  good  in 
principle,  which  are  the  legitimate  operation  of  sin- 
cere and  sanctified  affections.  Good  works,  in  this 
sense,  are  indeed  essential  to  salvation,  unless  the 
believer  dies  before  he  has  an  opportunity  of  per- 
forming them;    but  then  they  are  essential,  not  as 


212  EMBRACING     RELIGION. 

constituting  the  ground,  or  any  part  of  the  ground, 
of  a  sinner's  justiiEication,  but  simply  as  the  fruits  and 
evidences  of  a  living  faith.  They  are  as  truly  re- 
quired by  the  gospel  as  faith  itself;  and  even  if  they 
had  not  been  explicitly  required,  the  requisition  of 
them  would  have  been  involved  in  the  requisition  of 
faith  ;  for  evangelical  faith  is  the  great  principle  of 
Christian  obedience.  There  may  be  that  which  pre- 
tends to  be  the  faith  of  the  gospel,  which  does  not 
produce  good  works ;  but  it  will  be  found,  in  the  end, 
to  have  been  no  better  than  the  faith  of  devils. 

You  may  inquire,  again,  how  the  importance 
which  I  have  here  given  to  faith,  consists  with  those 
passages  in  which  repentance,  being  horn  again,  &€., 
are  mentioned  as  the  conditions  on  which  eternal 
life  is  bestowed.  Here  again,  the  answer  is  easy. 
Being  born  again  is  nothing  less  than  having  a  re- 
newed nature ;  and  faith,  repentance,  and  all  other 
Christian  graces,  are  only  the  legitimate  exercises 
of  that  nature.  Evangelical  faith  always  includes 
godly  sorrow  for  sin ;  and  there  is  no  such  thing  as 
genuine  repentance,  independently  of  a  believing 
view  of  the  great  atonement.  The  Christian  cha- 
racter is  made  up  of  a  variety  of  virtues  and  graces; 
and  as  no  one  of  them  exists  independently  of  the 
rest,  wherever  one  of  them  is  enjoined,  the  rest  are 
all  implied.  They  may  indeed  exist  with  different 
degrees  of  strength,  and  some  of  them  may  be  so 
feeble  that  they  seem  scarcely  to  exist  at  all ;  never- 
theless, where  a  gracious  principle  has  once  been 
implanted,  there  is  the  embryo  of  a  perfect  character. 
Hence  you  perceive  that,  whether  we  exhort  you  to 
repent  of  your  sins,  or  believe  in  Christ,  or  submit 


EMBRACING     RELIGION.  213 

to  God,  or  obtain  a  new  heart,  the  direction  is,  in 
each  case,  substantially  the  same  :  and  it  is  impossi- 
ble that  you  should  obey  one  of  these  injunctions, 
without  at  the  same  time  obeying  all  the  rest. 

I  have  now  endeavored  to  show  you,  my  young 
friends,  what  you  must  do,  to  secure  the  salvation  of 
your  souls.  Let  me,  in  conclusion,  direct  your  atten- 
tion to  two  or  three  practical  remarks. 

1.  And,  first,  the  subject  teaches  you  that  it  is  a 
most  responsible  office  to  direct  and  counsel  the 
awakened  sinner.  When  the  mind  is  wrought  up  to 
a  high  state  of  painful  excitement,  and  is  anxiously 
looking  out  for  relief,  it  is  likely  to  grasp  with  eager- 
ness at  any  thing  that  is  offered  in  the  way  of  conso- 
lation ;  and  if,  at  such  a  moment,  an  awakened  sin- 
ner has  a  cup  of  poison  put  into  his  hands,  there  is 
great  danger  that  he  will  drink  down  its  contents, 
and  suspect  no  danger,  till  he  finds  the  blood  freez- 
ing at  his  heart.  One  right  direction,  at  that  critical 
moment,  is  doubtless  often,  in  the  hands  of  the  Di- 
vine Spirit,  the  means  of  bringing  the  sinner  to  a  joy- 
ful acceptance  of  Christ's  salvation;  while,  on  the 
other  hand,  it  admits  of  as  little  question,  that  one 
wrong  counsel  may  be  the  means  of  carrying  the 
soul  away  from  the  Saviour,  and  entrenching  it  in 
some  wretched,  fatal  delusion.  You  are  a  young 
Christian  ;  and  some  companion  comes  to  you,  to 
tell  you  confidentially  that  he  is  anxious  for  his  soul, 
and  to  ask  you  what  he  shall  do  to  secure  his  sal- 
vation. There  is  danger  that  his  distress  may  work 
upon  your  natural  sensibilities  in  such  a  way,  that 
you  may  drop  some  expression  that  will  lower  his 
view  of  the  evil  of  sin,  or  that  will  put  him  upon 


214  EMBRACING      RELIGION. 

some  other  way  of  relief  than  that  which  is  pre- 
scribed in  the  gospel.  But  rely  on  it,  this  is  false 
compassion.  If  his  impressions  concerning  his  cha- 
racter and  prospects  were  only  the  effect  of  a  heated 
fancy,  unquestionably  it  were  an  act  of  kindness  to 
undeceive  him,  and  to  restore,  if  possible,  the  serenity 
of  his  mind,  by  convincing  him  of  his  mistake.  But 
this  is  not  the  fact :  so  far  from  it,  that  the  most 
vivid  conceptions  of  his  guilt  which  he  is  able  to 
form,  probably  fall  far  below  the  actual  reality.  If 
your  brother  or  sister  were  sick,  would  it  be  kind- 
ness in  you  to  forbear  administering  a  remedy  which 
you  knew  would  be  efficacious,  only  because  it  might 
be  disagreeable;  and  would  you  substitute  one  which 
you  were  certain  could  not  avail,  only  because  it 
might  give  momentary  relief,  and  would  not  be 
attended  with  pain  ?  If  the  dearest  friend  I  have  on 
earth  were  so  bowed  down  under  a  sense  of  sin,  as 
to  be  deprived  even  of  that  rest  which  nature  re- 
quires ;  if  his  iniquities  had  taken  hold  upon  him  so 
that  he  could  not  even  look  up  ;  though  I  would 
open  my  heart  wide  to  his  distresses,  and  would  go 
and  spread  out  his  case  before  my  God,  and  would 
embalm  my  supplications  with  tears,  yet  I  should  not 
dare  to  point  him  to  any  other  refuge  than  the  cross 
of  Christ.  I  should  not  dare  to  press  upon  him  any 
less  important  duty  than  repentance  of  sin,  and  faith 
in  the  atonement,  and  submission  to  God,  his  right- 
ful Sovereign  ;  and  till  he  had  done  this,  I  should 
be  obliged  to  say,  however  my  heart  might  bleed  for 
his  anguish,  that  his  convictions  were  not  unreason- 
able. Yes,  if  I  should  point  him  to  any  other  spot 
in  the  universe,  than  the  cross  of  Calvary,  I  should 


EMBRACING      RELIGION.  215 

anticipate  the  time,  when  I  should  hear  a  reproving 
and  reproaching  voice  from  the  world  of  despair, 
charging  me  with  having  been  his  destroyer. 

2.  In  view  of  our  subject,  we  see  how  exactly 
accommodated  are  the  terms  of  the  gospel  to  the 
necessities  of  men.  Any  scheme  of  salvation  that 
was  not  entirely  of  grace,  could  never  meet  the 
exigencies  of  our  condition.  If  the  blessings  of  eter- 
nal  life  were  to  be  bestowed  only  on  the  ground  of 
human  merit,  where  is  the  being  on  earth  who  could 
expect  any  other  portion  than  that  which  the  Bible 
awards  to  the  reprobate  ?  For  where  is  the  individual 
who  has  not,  by  violating  the  precept,  exposed  himself 
to  the  penalty  of  God's  law?  But  the  scheme  of  mercy 
which  the  gospel  proposes,  contemplates  man  in  all 
his  guilt  and  ruin ;  it  proiETers  to  him  a  free  forgive- 
ness—  a  free  salvation — and  it  demands  only  that 
he  should  accept  it,  without  money  and  without 
price.  Behold  here  both  the  wisdom  and  goodness 
of  God  —  that  he  should  have  devised  a  scheme  of 
redempfon,  in  which  the  necessities  of  our  condition 
are  so  happily  contemplated  !  Here  also  behold  an 
illustrious  proof  of  the  divinity  of  the  gospel ;  for 
what  man  or  angel  could  have  formed  a  plan,  in 
which  so  much  grace  shines  forth  to  rebel  man,  and 
so  much  glory  redounds  to  God  in  the  highest? 

Finally  :  Happy  is  that  youth  who  has  believed  in 
Christ  to  the  saving  of  his  soul !  For  this  princi- 
ple of  faith  constitutes  a  delightful  bond  of  union 
between  the  soul  and  its  Saviour,  which  is  the  chan- 
nel of  the  richest  spiritual  blessings,  and  which  all 
the  powers  of  darkness  might  labor  in  vain  to  dis- 
solve.    What  though  he  may  die  in  the  morning  of 


216  EMBRACING      RELIGION. 

life  ?  His  faith  will  secure  to  him  a  part  in  the  inherit- 
ance which  Jesus  has  purchased  for  his  people.  What 
though  he  may  be  spared  to  the  period  of  middle  life 
or  old  age?  His  faith  is  a  pledge  that  he  will  live  for 
the  benefit  of  his  fellow-men,  and  the  glory  of  his 
Redeemer.  What  though  temptation  may  assail 
him  in  its  varied  forms,  and  affliction  may  aim  at 
him  its  sharpest  arrows  ?  His  faith  will  enable  him 
to  triumph  over  the  one,  and  to  rejoice  in  the  other. 
What  though  he  may  sometimes  be  ready  to  sink 
under  the  burden  of  his  own  corruptions  1  Faith 
will  be  in  him  a  principle  not  only  of  comfort,  but 
sanctification,  and  will  insure  to  him  a  victory  over 
these  internal  foes.  How  lovely  will  be  his  cha- 
racter, how  useful  his  example  in  life ;  how  peace^ 
ful  his  reflections,  how  bright  his  prospects  in 
death ;  and  how  unutterably  glorious  his  condition 
in  eternity ! 


LECTURE    XI 


EVIDENCE     OF     RELIGION, 


MATTHEW,  VII.  21. 

Not  every  one  that  saith  unto  me,  Lord,  Lord,  shall  enter  into  the  kingdom 
of  heaven  ;  but  he  that  doeth  ihe  will  of  my  Father  which  is  in  heaven. 

It  is  the  privilege  of  God's  people,  not  only  to 
have  a  principle  of  divine  life  implanted  in  their 
hearts,  which  is  destined  to  prove  the  germ  of 
immortal  glory ;  but  also  to  possess  evidence  them- 
selves, and  furnish  evidence  to  others,  that  such  is 
their  happy  condition.  Every  Christian  may,  by  a 
faithful  inspection  of  his  own  heart,  satisfy  himself, 
on  good  grounds,  that  he  is  a  disciple  of  Christ  ; 
Every  Christian  will,  by  the  general  tenor  of  his 
conduct,  evince  the  same  fact  to  those  who  have  an 
opportunity  of  witnessing  his  conversation  and 
deportment. 

Nevertheless,  it  must  be  acknowledged  that,  though 
the  evidences  of  personal  piety  are  within  the  reach 
of  every  individual,  insomuch  that  no  one  need  mis- 
take in  respect  to  his  own  character,  there  is  great 
danger  that  erroneous  judgments  will  actually  be 
formed  ;  and  that  persons,  by  the  adoption  of  false 
standards,  will  fatally  deceive  themselves  on  the 
point  of  their  acceptance  with  God.  And  while 
19 


218  EVIDENCE     OF     RELIGION. 

this  is  true  in  a  degree  of  all,  it  is  especially  true  of 
the  young ;  and  that,  for  reasons  which  are  so  obvi- 
ous, that  I  need  not  stop  here  to  specify  them.  It 
is  the  design  of  this  discourse,  my  young  friends,  to 
guard  you  against  mistake  on  this  momentous  point 
—  to  prevent  you,  on  the  one  hand,  from  resting 
satisfied  with  insufficient  evidence  of  Christian  cha- 
racter ;  and  to  save  you,  on  the  other,  from  needless 
anxiety  and  distress,  through  a  misapprehension  of 
the  kind  or  degree  of  evidence  with  which  you  ought 
to  be  satisfied. 

The  words  of  our  text,  as  they  stand  connected 
with  our  Lord's  discourse,  are  designed  primarily  to 
aid  us  in  forming  a  judgment  of  each  other  :  but  if  I 
mistake  not,  they  may  also  be  legitimately  used  to 
assist  us  in  forming  a  judgment  of  ourselves.  Both 
these  objects  will  be  kept  in  view,  while  I  endeavor 
to  present  before  you,  first,  what  are  not,  and 
secondly,  what  are,  evidences  of  Christian  character. 

I.  I  am,  first,  to  notice  several  things  which,  taken 
by  themselves,  or  taken  together,  furnish  no  suffi- 
cient evidence  of  Christian  character.  "  Not  every 
one  that  saith  unto  me,  Lord,  Lord,  shall  enter  into 
the  kingdom  of  heaven." 

1.  Under  this  article,  I  observe,  first,  that  there  is 
no  judgment  to  be  formed  on  this  subject  from  any 
character  which  one's  conviction  of  sin  may  assume. 
Nothing  is  more  common  than  for  persons,  in  speak- 
ing of  the  hopeful  piety  of  others,  to  dwell  with  great 
emphasis  upon  the  fact  that  they  have  been  the  sub- 
jects of  peculiarly  deep  and  pungent  convictions ; 
and  no  doubt,  too,  that  many,  in  estimating  their 


EVIDENCE     OF     RELIGION.  219 

own  claims  to  the  Christian  character,  for  want  of 
better  evidence,  go  back  to  the  same  period,  and 
think  over  the  remorse,  and  terror,  and  agitation, 
which  they  then  felt;  and  very  charitably — alas,  too 
charitably  for  themselves  —  conclude,  that  in  all  this 
there  must  have  been  laid  the  foundation  of  a  tho- 
rough conversion  to  God.  True  it  is,  indeed,  as  you 
have  heard,  that  there  is  no  repentance  which  is  not 
preceded  by  conviction;  but  it  is  far  from  being  true 
that  there  is  no  conviction  which  is  not  followed  by 
repentance.  Even  the  most  pungent  conviction  that 
was  ever  felt  on  this  side  of  the  world  of  woe,  involves 
not  the  least  necessity  in  the  nature  of  the  case,  or 
the  least  certainty  in  fact,  of  the  subsequent  renova- 
tion of  the  heart.  And  in  accordance  with  this  state- 
ment, who  that  has  been  conversant  with  subjects  of 
this  kind,  has  not  witnessed  instances  in  which  the 
most  deep  and  awful  impressions  of  the  wrath  of 
God,  have  manifestly  given  place  to  a  habit  of  care- 
lessness ;  and  the  soul  that  seemed  to  be  stricken  by 
the  terrors  of  the  judgment,  has,  in  a  little  while, 
fallen  back  into  the  current  of  worldly  levities  ;  and 
not  a  vestige  of  anxiety,  or  even  of  seriousness,  has 
remained.  Venture  not,  then,  my  young  friends,  for 
a  moment,  to  believe  that  you  have  experienced  the 
renewing  influences  of  the  Spirit,  merely  from  the 
fact  that  you  have  experienced  his  awakening  influ- 
ences, even  though  his  disclosures  may  have  filled 
you  with  agony.  That  you  may  ascertain  your  con- 
dition in  the  sight  of  God,  it  is  right,  indeed,  that 
you  should  inquire,  whether  you  have  ever  seen 
your  true  character  as  a  ruined  and  guilty  sinner : 
but  if  this  be  the  only  inquiry  that  you  make,  and 
you  rest  satisfied  here,  you  are  inevitably  deceived, 


220  EVIDENCE     OF     RELIGION. 

and  there  is  every  probability  that  you  are  undone. 
The  reprobate  in  the  world  of  despair  are  the  sub- 
jects of  far  more  pungent  conviction  than  was  ever 
felt  by  mortals  on  earth ;  but  the  spirit  which  reigns 
in  their  hearts  would,  if  it  were  armed  with  power, 
wrest  from  the  Almighty  his  sceptre,  and  spread 
desolation  through  the  universe.  Is  it  not  presump- 
tion, is  it  not  madness,  to  believe  yourself  regener- 
ated, on  no  better  evidence  than  that  which  the 
fiends  of  darkness  have,  and  have  had,  for  ages  ? 

2.  There  is  nothing  in  the  peculiar  manner  of  the 
Spirifs  operation  at  the  time  of  a  supposed  conver- 
sion, by  which  it  can  be  decided  with  certainty  whether 
the  change  be  genuine.  It  is  well  known  that  there 
is  a  great  diversity  in  the  manner  in  which  the  Holy 
Spirit  operates  to  bring  sinners  into  the  kingdom : 
sometimes  the  change  is  gradual,  and  the  subject  of 
it  can  only  say,  in  comparing  his  exercises  at  differ- 
ent periods,  "  One  thing  I  know,  that  whereas  I  was 
blind,  now  I  see ;"  whereas,  in  other  cases,  the 
Saviour  reveals  himself  suddenly  to  the  soul  in  all 
his  grace  and  glory,  and  fills  it  with  joy  unspeakable. 
Now,  as  these  different  states  of  mind  actually  exist 
in  connection  with  a  genuine  conversion,  so  each  has 
its  counterfeits  ;  and  neither  the  one  nor  the  other 
can  be  safely  relied  on  as  evidence  of  evangelical 
faith.  I  can  point  you  to  instances  in  which  indi- 
viduals, who  have  seemed  to  come  silently  and  trem- 
blingly into  the  kingdom,  and  have  expressed  the 
utmost  distrust  of  their  own  hearts,  have,  after  all, 
fallen  back,  and  openly  deserted  the  cause  of  Christ : 
and  I  can  point  you  to  instances  still  more  numer- 
ous, in  which  the  strongest  professions  of  humility, 
and  faith,  and  joy,  and  deadness  to  the  world,  at  the 


EVIDENCE     OF     RELIGION.  221 

time  of  a  supposed  conversion,  have  been  followed, 
and  speedily  followed,  by  an  entire  disregard,  and 
sometimes  an  absolute  contempt,  of  spiritual  religion. 
Here  again,  then,  my  young  friends,  be  on  your 
guard  against  self-deception.  Are  you  professedly  a 
disciple  of  Christ,  and  yet  are  you  living  in  criminal 
conformity  to  the  world  ?  And  though  you  are  con- 
scious that  there  is  nothing,  at  present,  either  in  the 
exercises  of  your  heart,  or  the  conduct  of  your  life, 
to  yield  any  evidence  of  a  spiritual  renovation,  are 
you  nevertheless  recurring  in  your  thoughts  to  the 
peace,  and  love,  and  rapture,  of  other  days,  as  evi- 
dence that  a  principle  of  divine  life  has  been  im- 
planted in  your  soul  ?  Believe  me,  all  that  peace, 
and  love,  and  rapture,  may  have  been  delusion  ;  and 
your  present  condition  renders  it  more  than  probable 
that  it  was  so.  Yes,  what  you  once  thought  was 
the  evidence  of  piety,  and  what  you  still  cling  to  as 
such,  may  be  only  the  result  of  an  attempt  of  the 
grand  adversary,  to  blindfold  you  in  respect  to  your 
danger,  that  he  may  the  more  easily  lead  you  down 
to  perdition. 

3.  The  most  diligent  performance  of  external 
duties,  is  not  to  be  relied  on  as  evidence  of  a  renewed 
heart.  You  may  be  a  regular  and  respectful  attend- 
ant at  the  sanctuary,  as  often  as  the  doors  of  the 
sanctuary  are  open.  You  may  devote  part  of  every 
day  to  the  reading  of  the  Bible,  and  may  feel  an  in- 
terest in  gaining  a  knowledge  of  its  blessed  truths. 
You  may  often  be  found  in  the  private  religious  cir- 
cle, and  may  be  the  instrument  of  edifying  and  com- 
forting others,  by  the  part  you  take  in  its  exercises. 
You  may,  in  a  full  belief  of  the  truths  of  the  gospel, 
19* 


222  EVIDENCE      OF     RELIGION. 

join  yourself  to  the  number  of  God's  people,  and 
come  to  the  holy  ordinance  of  the  supper,  thus  ren- 
dering an  external  obedience  to  your  Saviour's  dying 
command.  You  may  even  go  farther  than  this,  and 
may  enter  your  closet  statedly  and  frequently,  and 
may  fall  down  upon  your  knees,  and  may  take  the 
language  of  prayer  upon  your  lips ;  and  in  all  this 
you  may  be  conscientious,  and  may  actually  suppose 
yourself  devout ;  and  yet  after  all,  the  spirit  of  true 
piety  may  never  have  found  a  place  in  your  heart. 
It  may  all  be  the  working  of  a  spirit  of  self-righteous- 
ness—  a  spirit  which  is  seeking  to  secure  the  divine 
favor  by  means  which  have  never  received  the  divine 
sanction ;  which  would  substitute,  as  the  price  of 
salvation,  human  merit  for  the  merit  of  the  Re- 
deemer's blood.  I  do  not  say  that  in  all  this  there 
may  not  be  that  which  may  seem  to  indicate  to  the 
surrounding  world  the  existence  of  a  principle  of  re- 
ligion ;  but  I  do  say  that  this,  and  more  than  this, 
may  exist,  while  the  heart  has  never  experienced  a 
moral  renovation;  and  while,  of  course,  the  individual 
can  have  no  evidence  of  having  experienced  it. 

4.  I  observe  once  more,  that  no  degree  of  zeal  in 
respect  to  the  great  objects  and  interests  of  religion, 
furnishes  decisive  evidence  of  Christian  character. 
You  may  not  only  do  all,  and  be  all,  that  I  have 
supposed  under  the  preceding  article  —  that  is,  you 
may  not  only  discharge  the  various  external  duties 
belonging  to  a  Christian  profession,  with  diligence 
and  punctuality  —  but  you  may  manifest  a  degree  of 
interest  in  respect  to  the  advancement  of  the  king- 
dom of  Christ,  which  may  procure  for  you  the  repu- 
tation of  a  devoted  Christian,  and  which  may  seem 


EVIDENCE      OF     RELIGION.  223 

to  cast  into  the  shade  the  apparently  more  sluggish 
efforts  of  some  who  have  really  been  born  of  the 
Spirit.  You  may  talk  much  of  your  own  inward 
experience,  of  the  trials  and  conflicts,  the  joys  and 
triumphs  of  the  Christian  life;  and  may  imagine 
yourself  the  subject  of  raptures  which  seem  to  you 
like  the  beginning  of  heavenly  glory ;  you  may 
wonder  at  the  apparent  heartlessness  of  other  pro- 
fessors, and  even  doubt  the  genuineness  of  their  re- 
ligion, because  their  feelings  do  not  rise  so  high  as 
your  own  .  you  may  deplore  the  deep  moral  lethargy 
of  the  surrounding  world,  and  may  sound  the  note  of 
alarm  in  the  ear  of  every  careless  sinner  whom  you 
meet.  You  may  even  set  up  as  a  reformer,  and  as- 
tonish the  world  by  wild  and  startling  theories  of 
faith  and  duty,  and  exhibit  a  deportment  which,  to 
the  surrounding  world,  shall  seem  to  say,  "  Stand  by, 
I  am  holier  than  thou."  Yes,  and  you  may  be  fore- 
most on  the  list  of  those  who  are  willing  to  contri- 
bute their  time,  and  substance,  and  influence,  to  the 
advancement  of  the  kingdom  of  Christ,  and  may 
seem  to  evince  a  spirit  of  self-denial  which  would  not 
shrink  from  martyrdom :  —  All  this  you  may  be  and 
do,  and  yet  after  all,  you  may  be  an  utter  stranger 
to  the  influence  of  genuine  religion.  For  in  all  these 
labors  and  sacrifices,  the  secret  feeling  of  your  heart 
may  be  that  you  are  drawing  upon  you  the  approv- 
ing eye  of  God,  and  laying  up  for  yourself  treasures 
of  bliss  to  be  realized  in  eternity.  And  with  this 
feeling  there  may  be  a  spirit  of  pride,  which  exults 
in  a  comparison  of  your  own  character  with  that  of 
others ;  and  which,  strange  as  it  may  seem,  subsists, 
in  no  small  degree,  upon  your  fancied  self-abasement. 


224  EVIDENCE     OF     RELIGION. 

Here  again,  you  may  deceive  the  world ;  but  if  you 
deceive  yourself,  it  is  only  because  you  neglect  to 
ascertain  the  real  state  of  your  heart,  or  because  you 
neglect  to  compare  it  with  the  Bible  standard  of 
Christian  experience. 

So  far,  then,  you  may  go,  and  not  be  a  Christian. 
You  may  have  pungent  convictions  and  glowing 
raptures ;  you  may  be  punctual  in  the  performance 
of  external  duty,  and  zealous  for  the  advancement  of 
the  cause  of  Christ ;  and  yet,  after  all,  you  may  have 
no  sufficient  evidence  that  you  have  been  born  of  the 
Spirit.  So  far  your  experience  may  reach,  and  yet 
it  may  be  nothing  more  than  saying,  "  Lord,  Lord." 

IL  In  what,  then,  does  consist  the  true  evidence 
of  Christian  character  ?  We  have  the  answer  to  this 
inquiry  in  the  concluding  part  of  our  text :  "  But  he 
that  doeth  the  will  of  my  Father,  which  is  in  hea- 
ven."     This  is  the  second  division  of  our  discourse. 

The  grand  test  of  Christian  character,  then,  is 
obedience  to  the  will  of  God. 

It  is  not  perfect  obedience  ;  for  no  mere  man 
since  the  fall  has  ever  perfectly  kept  the  command- 
ments of  God.  The  Bible  has  declared  that  "  all 
have  gone  out  of  the  way ;"  that  "  there  is  none  that 
doeth  good,  and  sinneth  not."  The  condition  on 
which  salvation  was  originally  offered  was  perfect 
obedience  ;  and  if  man  had  yielded  such  obedience, 
he  might  have  claimed  eternal  life,  on  the  ground  of 
law,  as  his  reward.  But  the  gospel  contemplates 
him  as  a  sinner;  and  the  conditions  on  which  it 
offers  salvation  are  accommodated  to  his  character 
as  a  sinner  ;  and  while  it  continues  the  law  as  a  rule 


EVIDENCE     OF     RELIGION.  225 

of  life,  and  supposes  a  disposition  in  the  Christian 
to  obey  the  law,  it  nevertheless  makes  provision  for 
the  forgiveness  not  only  of  past  sins,  but  of  those 
also  which  flow  from  his  partially  sanctified  nature. 
The  gospel,  like  the  law,  demands  of  the  sinner  that 
he  should  do  the  whole  will  of  God ;  but,  unlike  the 
law,  it  provides  for  the  acceptance  of  an  imperfect 
obedience. 

What,  then,  is  the  nature  of  that  obedience,  which 
is  to  be  regarded  as  a  test  of  Christian  character  ? 

It  is  the  obedience  of  the  life,  and  the  obedience 
of  the  heart. 

It  is  the  obedience  of  the  life ;  by  which  I  mean, 
the  habitual  discharge  of  all  external  duties. 

There  are  those  who  lay  great  stress  upon  the  du- 
ties which  they  owe  to  man,  who  yet  find  it  an  easy 
matter  to  compromise  with  conscience  for  those 
which  they  owe  to  God.  In  their  domestic  relations, 
as  parents  or  children,  husbands  or  wives,  brothers 
or  sisters,  they  are  in  many  respects  most  exemplary  ; 
and  are  always  on  the  alert  to  minister  to  each  other's 
happiness.  In  civil  society  they  are  active  and  pub- 
lic spirited,  and  are  ready  to  lend  a  helping  hand  to 
the  various  institutions  which  promise  to  meliorate 
the  condition  of  man.  They  are  moreover  generous 
and  humane,  and  will  never  turn  a  deaf  ear  to  the 
cry  of  distress,  and  will  even  go  and  search  out  ob- 
jects of  want  and  suflf*ering,  that  they  may  administer 
relief.  But  on  the  other  hand  they  will  think  it  a 
light  matter  to  sufl^er  their  seats  to  be  vacant  in  the 
house  of  God,  and  will  regard  the  Bible  as  little 
more  than  a  piece  of  antiquated  furniture,  and  will 
hardly  suspend  their  secular  employments  on  the 


226  EVIDENCE     OF     RELIGION. 

sabbath ;  and  as  for  the  duty  of  private  prayer,  or 
confessing  Christ  before  men,  they  never  even  think 
of  performing  it.  They  are  good  neighbors,  and 
good  friends,  and  good  citizens  ;  but  here  you  must 
stop,  unless  you  go  on  to  say  that  "  God  is  not  in  all 
their  thoughts." 

There  is  another  class — just  the  opposite  of  this 
— who  perform  with  pharisaical  exactness  the  exter- 
nal duties  which  they  owe  to  God,  while  those  which 
belong  to  their  social  relations  are  but  little  regarded. 
They  make  conscience  of  being  in  the  house  of  God 
at  least  twice  every  sabbath,  and  oftener  if  they  have 
opportunity ;  they  publicly  profess  their  faith  in 
Christ,  and  unite  with  his  people  in  commemorating 
his  death ;  they  come  regularly  to  every  prayer- 
meeting,  and  never  shrink  from  taking  part  in  its 
services ;  they  go,  at  least  every  morning  and  even- 
ing, into  their  closets  for  prayer,  and  in  their  daily 
intercourse  always  seem  ready  to  admonish  the  care- 
less sinner  or  the  sluggish  Christian,  or  to  put  forth 
an  effort,  in  any  way,  for  a  revival  of  religion.  And 
yet,  after  all,  when  you  hear  the  testimony  of  their 
poor  or  sick  neighbors  respecting  them,  it  may  be 
that  they  have  said  to  them,  "  Be  ye  warmed,  and  be 
ye  clothed;  depart  in  peace:"  or  if  it  has  occurred 
to  you  to  look  a  little  more  closely  into  their  charac- 
ters, and  to  inquire  of  those  who  have  had  dealings 
with  them  in  the  world  what  testimony  they  have  to 
render  concerning  them,  possibly  they  may  tell  you 
significantly,  that  though  they  have  heard  that  they 
were  very  good  in  a  prayer,  they  have  found  them  to 
be  very  hard  in  a  bargain  ;  and  it  may  be  even  that 
common  report  has  superseded  the  necessity  of  all 


EVIDENCE      OF     RELIGION.  227 

inquiry ;  and  that  they  have  an  established  character 
in  the  world  for  being  not  only  unmerciful  but  unjust. 
If  you  should  see  them  in  the  church  or  the  lecture- 
room,  you  might  put  them  down  on  the  list  of  those 
of  whom  the  world  is  not  worthy  ;  but  if  you  should 
see  them  in  the  counting-room  or  the  exchange,  you 
would  put  them  down  on  the  list  of  those  with  whom 
you  would  wish  to  have  as  little  to  do  as  possible. 

Now,  my  young  friends,  1  hardly  need  say  that  the 
obedience  of  the  Christian  life  differs  essentially  from 
both  these,  while  yet  it  has  something  in  common 
with  each  of  them.  The  true  Christian  will  not 
make  the  performance  of  one  set  of  duties  an  apo- 
logy for  the  neglect  of  another ;  but  he  will  endea- 
vor faithfully  to  perform  them  all.  It  will  be  equally 
a  matter  of  conscience  with  him  to  perform  the  du- 
ties which  he  owes  to  God  and  to  man ;  for  he  will 
recollect  that  both  are  enjoined  by  the  same  authority. 
The  true  Christian  is  a  Christian  in  the  closet,  a 
Christian  in  the  family,  a  Christian  in  the  church, 
and  a  Christian  in  the  world  ;  and  he  who  habitually 
neglects  the  duties  which  devolve  upon  him  in  any 
of  his  relations,  has  no  reason  to  regard  himself  a 
Christian. 

In  the  obedience  of  the  Christian  life,  there  is  no 
exception  to  be  made  for  the  most  difficult  and  self- 
denying  duties.  There  are  those  who  are  willing  to 
render  an  external  obedience  to  God's  command- 
ments, when  he  commands  nothing  that  involves 
much  self-denial,  who  nevertheless  are  not  willing 
to  follow  Christ  at  the  expense  of  taking  up  the 
cross.  Let  the  command  be  to  attend  church  on  the 
sabbath,  or  to  distribute  of  your  property  to  the  ne- 


228  EVIDENCE     OF     RELIGION. 

cessities  of  the  poor,  or  to  discharge  any  other  of 
the  common  duties  of  the  Christian  life,  and  you  will 
yield  perhaps  a  prompt  and  cheerful  compliance. 
But  change  the  case,  and  suppose  the  path  of  duty 
to  become  a  thorny  path  —  suppose  something  be  re- 
quired of  you  which  is  like  plucking  out  the  right 
eye,  or  cutting  off  the  right  hand — suppose  a  beloved 
Isaac  is  to  be  led  out,  and  led  out  by  your  own 
hand,  for  sacrifice' — why  then,  perhaps,  you  will  be- 
gin to  hesitate,  and  reason,  and  murmur ;  and  the 
result  of  the  whole  may  be,  that  you  will  make 
some  kind  of  compromise  with  conscience  for  the 
neglect  of  your  duty.  Christian  obedience,  on  the 
contrary,  knows  nothing  of  this  compromising  tem- 
per :  there  is  in  it  a  spirit  of  courage  and  inflexibi- 
lity, which  agitates  but  this  single  question,  "  What 
does  God  require  of  me  ?"  and  that  being  settled, 
nothing  remains  but  action ;  no  matter  whether  his 
path  be  strewed  with  flowers,  or  whether  it  be  illu- 
mined by  the  fires  of  the  martyr's  stake. 

Moreover,  the  obedience  of  the  Christian  life  is  a 
persevering  obedience.  You  see  many  who  begin 
well,  but  their  obedience  does  not  hold  out.  For  a 
while  they  seem  disposed  faithfully  to  discharge  the 
whole  circle  of  Christian  duties  ;  but  at  length  they 
find  an  apology  for  the  neglect  of  one,  and  then  of 
another,  and  another,  until  their  obedience  becomes 
so  defective,  tliat  no  one  can  mistake  it  for  the  evi- 
dence of  piety.  The  true  Christian,  on  the  other 
hand,  though  he  may  have  his  seasons  of  declension, 
perseveres,  and  on  the  whole  becomes  more  and  more 
faithful  in  the  discharge  of  duty.     "  The  path  of  the 


EVIDENCE      OF     RELIGION.  229 

just  is  as  the  shining  light,  that  shineth  more  and 
more  unto  the  perfect  day." 

It  is  proper  here  to  remark  that,  in  estimating  the 
Christian  character  of  our  fellow-men,  there  is  some 
regard  to  be  had  to  the  variety  of  constitutional 
temperament.  Some,  from  their  original  constitu- 
tion, are  more  inclined  to  perform  one  set  of  duties 
than  another;  and  with  all  the  counteracting  influ- 
ences both  of  conscience  and  principle,  it  will  be 
strange  if  this  original  bias  does  not,  more  or  less  fre- 
quently, discover  itself  Of  two  individuals  possess- 
ing on  the  whole  an  equal  amount  of  piety,  one  may 
excel  most  in  some  of  the  Christian  graces,  another 
in  some  others ;  while  each  may  exhibit  his  peculiar 
corresponding  deficiencies.  It  were  rash,  therefore, 
to  question  the  piety  of  any  one,  who  claims  to  be 
considered  a  Christian,  without  having  regard  to  his 
peculiar  temperament ;  though  no  peculiarity  of 
temperament  must  be  allowed  to  set  aside  the  evi- 
dence against  him,  that  results  from  the  habitual 
neglect  of  any  known  duty,  or  the  habitual  indulg- 
ence of  any  known  sin. 

Such  is  the  obedience  of  the  Christian  life.  It  has 
respect  to  all  God's  commandments,  even  those  which 
require  the  most  difficult  duties  ;  and  it  is  persevering 
and  progressive.  And  this,  let  me  say,  constitutes 
all  the  evidence  of  Christian  character  that  we  can 
furnish  to  the  world.  But  in  judging  ourselves,  we 
are  to  go  farther,  and  inquire  whether,  with  the  obe- 
dience of  the  life,  is  also  associated  that  of  the  heart; 
whether  with  the  outward  act,  which  is  open  to  the 
observation  of  man,  there  is  the  inward  principle  to 
command  the  approbation  of  God.  You  perceive 
20 


230  EVIDENCE     OF     RELIGION. 

then  that  by  the  obedience  of  the  heart,  I  mean 
nothing  more  nor  less  than  the  spirit  which  prompts 
to  the  obedience  of  the  life. 

The  obedience  of  the  heart  implies  two  things : 
1.  An  utter  renunciation  of  every  claim  to  per- 
sonalmerit.  There  is  nothing  more  natural  to  man, 
than  a  spirit  of  self-righteousness.  Though  he  has 
no  disposition  to  yield  obedience  to  the  law,  he  is 
more  than  willing  to  be  saved  by  it ;  and  hence  it 
not  unfrequently  happens  that,  when  persons  who 
are  flagrantly  immoral  are  interrogated  in  respect  to 
their  hope  of  future  happiness,  they  instantly  recur 
to  something  they  have  done,  or  it  may  be  to  some- 
thing they  have  not  done,  as  constituting  its  founda- 
tion. But  such  a  spirit  does  not,  cannot  reign  in  the 
breast  of  the  true  Christian;  for  in  the  act  of  be- 
coming a  Christian,  he  has  gained  a  settled  convic- 
tion that  there  is  no  merit  in  his  best  services,  and 
that  after  he  has  done  all,  he  is  an  unprofitable  serv- 
ant. While,  therefore,  he  engages  in  the  faithful 
discharge  of  all  external  duties,  while  he  doeth  what 
his  hand  findeth  to  do  with  all  his  might ;  he  real- 
izes that  it  is  by  help  obtained  from  above  that  he  is 
enabled  to  do  any  thing ;  and  though  indeed  he  ex- 
pects a  reward,  yet  he  expects  it  not  as  a  matter  of 
debt,  but  of  grace.  And  the  more  abasing  his  views 
of  himself,  the  more  cordial  his  confidence  in  the 
merit  of  the  Saviour's  blood;  so  much  the  more  ele- 
vated are  his  hopes,  so  much  the  brighter  the  evi- 
dence that  his  heart  has  been  brought  under  the 
sanctifying  power  of  the  Holy  Ghost. 

2.  The  obedience  of  the  heart  also  implies  an  ulti- 
mate regard  to  the  authority  and  glory  of  God. 


EVIDENCE     OF     RELIGION.  231 

The  unrenewed  man  may  perform  acts  externally 
good,  as  truly  as  the  Christian  :  he  may  perform 
them  from  a  regard  to  his  reputation,  or  from  a 
spirit  of  self-righteousness,  or  from  constitutionally 
noble  and  benevolent  feelings ;  but  the  Christian 
performs  them  because  God  has  required  them,  and 
he  delights  to  obey  his  requisitions.  He  regards 
God  not  merely  as  a  righteous  Lawgiver,  but  as  a 
most  gracious  and  compassionate  Father ;  and  like 
a  good  child,  he  not  only  acknowledges  but  rever- 
ences his  authority. 

But  the  Christian,  in  his  obedience,  has  respect  to 
the  glory,  as  well  as  the  authority,  of  God.  The 
ruling  desire  of  his  heart  is,  that  God  may  be  glori- 
fied ;  and  he  knows  that  he  can  glorify  him  only  by 
reflecting  his  image,  or  what  is  the  same  thing,  by 
doing  his  will.  Hence  when  he  puts  forth  his  hand 
to  any  benevolent  work,  or  when  he  has  the  plea- 
sure of  seeing  it  accomplished,  or  indeed  when  he 
performs  the  most  common  duties  of  the  Christian 
life,  the  language  of  his  heart  is,  "  Not  unto  myself, 
but  to  thy  name,  O  Lord,  be  all  the  glory  !"  God  is 
especially  glorified,  when  the  redemption  of  the  gos- 
pel takes  effect  in  the  hearts  of  men ;  because  in  that 
work  the  attiibutes  of  his  character  are  most  signally 
illustrated.  Hence  the  Christian  not  only  delights 
to  open  his  own  heart  to  the  influence  of  evangelical 
truth,  but  to  procure  for  the  same  truth  a  lodgment 
in  the  hearts  of  others  — in  other  words,  to  make 
men  wise  unto  salvation.  In  a  word,  agreeably  to 
the  exhortation  of  the  apostle,  whatever  he  does,  he 
does  it  "heartily,  as  to  the  Lord,  and  not  to  men." 
Such  is  the  obedience  of  the  heart — that  on  which 


2g2  EVIDENCE     OF     RELIGION. 

you  are  especially  to  rely,  in  estimating  your  claim 
to  the  character  of  a  Christian.  I  will  now  conclude 
with  two  brief  remarks. 

1.  The  subject  shows  us  the  importance  of  being 
cautious  in  respect  to  the  judgments  we  form  of 
Christian  character,  both  in  regard  to  ourselves  and 
others.  We  have  seen  that  there  is  a  strong  ten- 
dency among  men,  to  set  up  false  standards  on  this 
subject ;  and,  instead  of  referring  character  to  the 
only  scriptural  test,  to  refer  it  to  some  arbitrary  test, 
which  the  Bible  has  not  even  seemed  to  sanction. 
For  instance,  you  have  a  friend  who  has  been  the 
subject  of  pungent  convictions,  and  then  again  the 
subject  of  glowing  raptures  ;  and  you  speak  to  that 
friend,  and  of  him,  as  if  you  were  absolutely  certain 
that  he  had  been  renewed.  You  may  indeed  have 
reason  to  hope  that  this  is  the  case ;  and  there  may 
be  that  in  his  general  appearance,  for  which  you 
may,  with  good  reason,  give  God  thanks :  but  from 
the  nature  of  the  case,  you  can  never  at  that  period 
know  that  he  is  a  Christian ;  because  you  cannot 
search  the  heart;  and  because  multitudes  have,  for 
a  season,  appeared,  in  all  respects,  as  promising  as 
he,  who  have  afterwards  shown  themselves  among 
the  open  enemies  of  the  cross.  Now,  believe  me, 
you  will  be  likely  to  render  a  much  better  service  to 
that  individual,  by  impressing  him  with  the  danger 
of  self-deception,  and  of  the  importance  of  self-exami- 
nation, and  of  giving  all  diligence  to  make  his  calling 
and  election  sure,  than  by  inspiring  him  with  a  spirit 
of  self-confidence :  for  if  he  be  a  Christian,  the  former 
course  certainly  will  do  him  no  harm ;  if  he  be  not  a 
Christian,  the  latter  course  may  serve  effectually  ta 


EVIDENCE     OF     RELIGION.  233 

seal  his  perdition.  Or  it  may  be  that  the  case  is 
your  own  —  that  you  are  the  very  person  who  is  re- 
joicing in  the  hope  of  having  felt  the  power  of  God's 
grace.  My  young  friend,  I  rejoice  with  you,  but  it 
is  right  that  both  you  and  I  should  rejoice  with  trem- 
bling. The  act  of  regeneration  is  indeed  instanta- 
neous ;  but  not  so  the  evidence  of  it — that  is  to  be 
collected  by  a  diligent  and  long  continued  inspection 
of  your  heart  and  life.  Beware  then  how  you  indulge 
a  hope  too  soon,  or  too  confidently.  Beware  how 
you  satisfy  yourself  with  any  evidence  which  is 
nothing  more  than  calling  Christ,  '*  Lord,  Lord." 

Finally :  let  the  subject  lead  you  to  diligent  self- 
examination.  You  indulge  a  hope  that  you  have 
been  renewed  by  the  Spirit  of  God.  Answer  then 
to  your  conscience  the  following  questions.  "  Am 
I  endeavoring  faithfully  to  discharge  my  whole 
duty  ?  In  the  family  and  in  the  world,  in  the  closet 
and  in  the  church,  to  God  and  to  man,  in  all  my  re- 
lations and  conditions,  is  it  my  grand  object  not  only 
to  know,  but  to  do,  what  the  Lord  requires  of  me  ? 
In  the  obedience  which  I  render  to  the  command- 
ments of  God,  do  I  make  any  exception  in  favor  of 
those  duties  which  involve  severe  self-denial ;  or  do 
I  as  readily  perform  those  as  any  other  ?  Do  I  per- 
form external  duties  with  a  self-righteous  spirit,  or 
with  a  spirit  of  self-abasement  and  humble  depend- 
ence on  God's  grace  ;  with  a  disposition  to  arro- 
gate the  glory  to  myself,  or  to  give  all  the  glory  to 
God?  And  is  the  spirit  of  obedience  gaining 
strength  in  my  heart ;  am  I  more  and  more  deter- 
mined that  nothing  shall  drive  me  from  the  post  of 
duty  ;  and  that,  come  what  will,  I  will  ever  be  found 
20+ 


234  EVIDENCE      OF     RELIGION. 

on  the  Lord's  side  ?"  If  such  is  the  character  of 
your  obedience,  no  doubt  it  is  the  operation  of  a 
principle  of  living  faith  in  the  Lord  Jesus  Christ, 
But  I  beseech  you,  be  not  satisfied  with  any  evidence 
that  you  are  a  Christian  less  decisive  than  this  :  if 
you  trust  to  mere  conviction,  or  mere  rapture,  or 
mere  past  experience  of  any  kind,  without  respect  to 
the  present,  there  is  every  reason  to  believe  that  you 
will  be  deceived.  But  if  you  have  the  evidence  of 
present,  sincere,  persevering  obedience,  it  is  the  best 
evidence — the  only  sufficient  evidence  —  that  you 
can  possess.  Wherefore,  my  young  friends,  let  me 
leave  you  for  the  present,  with  the  exhortation  of  the 
apostle — "Add  to  your  faith  virtue,  and  to  virtue 
knowledge,  and  to  knowledge  temperance,  and  to 
temperance  patience,  and  to  patience  godliness,  and 
to  godliness  brotherly  kindness,  and  to  brotherly 
kindness  charity.  For  if  these  things  be  in  you  and 
abound,  they  make  you  that  ye  shall  neither  be 
barren  nor  unfruitful  in  the  knowledge  of  our  Lord 
Jesus  Christ" 


LECTURE    XII. 


PROFESSION     OF     RELIGION. 


ISAIAH,  XLIV.  5. 

One  shall  say,  I  am  the  Lord's ;  and  another  shall  call  himself  by  the  name 
of  Jacob ;  and  another  shall  subscribe  with  his  hand  unto  the  Lord,  and 
surname  himself  by  the  name  of  Israel. 

In  this  and  several  preceding  chapters,  the  pro- 
phet is  describing  the  blessings  which  the  Jews  might 
expect  on  their  return  from  captivity  ;  though  his 
description  clearly  looks  forward  to  the  still  richer 
blessings  which  the  church  should  enjoy  under  the 
gospel  dispensation.  These  blessings  are  all  in- 
cluded in  a  plentiful  effusion  of  the  Holy  Spirit, 
especially  upon  the  young.  "  I  will  pour  my  spirit 
upon  thy  seed,  and  my  blessings  upon  thine  off- 
spring :  and  they  shall  spring  up  as  among  the  grass, 
as  willows  by  the  water  courses."  The  consequence 
of  this  signal  effusion  of  divine  influence  is  described 
in  our  text — "  One  shall  say,  I  am  the  Lord's  ;  and 
another  shall  call  himself  by  the  name  of  Jacob  ;  and 
another  shall  subscribe  with  his  hand  unto  the  Lord, 
and  surname  himself  by  the  name  of  Israel"  —  i.  e. 
the  youth  who  should  be  converted,  would  enter  into 
a  covenant  with  God  by  making  a  public  profession 
of  religion. 


236  PROFESSION     OF     RELIGION. 

As  the  preceding  discourse  was  intended  to  exhibit 
before  you  the  evidence  of  Christian  character,  thus 
assisting  you  to  decide  whether  a  principle  of  religion 
has  been  implanted  in  your  hearts ;  the  topic  which 
the  text  suggests — that  of  a  public  profession  of 
RELIGION  —  seems  naturally  to  follow  next  in  order. 
I  shall,  therefore,  in  the  present  discourse,  call  your 
attention  to  the  nature  of  a  Christian  profession ;  to 
the  qualifications  requisite  for  it ;  and  to  some  con- 
siderations illustrative  of  its  importance. 

As  to  the  nature  of  a  Christian  profession, 

I.  I  observe,  first,  that  it  includes  an  acknowledg- 
ment of  the  divine  authority  and  doctrines  of  the 
gospel. 

It  implies  a  recognition  of  the  fact  that  the  Bible 
is  the  word  of  God;  that  whatever  that  contains, 
being  the  product  of  divine  inspiration,  is  true.  So 
much  as  this  is  necessary  to  constitute  the  Church 
of  Christ  a  community  distinct  from  that  of  Pagans, 
or  Jews,  or  Mahommedans.  Of  course,  whoever  joins 
this  community  must  be,  in  a  broad  sense,  a  believer 
in  Revelation. 

But  this  is  not  all.  There  is  implied  in  a  Christian 
profession,  not  only  a  recognition  of  the  fact  that  God 
has  given  a  revelation  to  the  world,  and  that  that 
revelation  is  contained  in  the  Bible,  but  also  an 
assent  to  the  great  doctrines  of  which  it  is  composed. 
I  say  the  great  doctrines  ;  and  by  these  I  mean  those 
truths  which  enter  essentially  into  the  nature  of 
Christianity,  and  which  cannot  be  separated  from  it 
but  that  it  will  have  entirely  lost  its  beauty  and 


PROFESSION     OF     RELIGION.  237 

power.  Each  particular  church  has,  no  doubt,  a  right 
to  decide  for  herself  what  doctrines  shall  constitute 
the  basis  of  her  union ;  but  so  long  as  she  holds  the 
head,  that  is,  so  long  as  she  acknowledges  Christ,  in 
the  scriptural  sense,  as  the  foundation,  she  has  a 
claim  to  be  considered  as  a  branch,  and  her  members 
as  members  of  the  true  church.  But  the  moment 
she  abandons  the  fundamental  truths  of  Christianity, 
though  she  may  retain  her  character  as  a  distinct 
society,  she  loses  it  as  a  branch  of  the  church  of 
Christ.  She  may  yet  be  a  city  set  on  a  hill ;  but  the 
light  which  is  in  her,  and  which  she  diffuses  around 
her,  is  darkness. 

But  you  inquire,  perhaps,  whether  this  matter  of 
creeds  is  not  a  thing  of  human  invention ;  inasmuch 
as  Jesus  himself  sanctioned  the  confession  of  Peter, 
which  was  simply  an  acknowledgment  of  his  Mes- 
siahship  —  "  Thou  art  the  Christ,  the  Son  of  the  living 
God."  I  answer,  this-  declaration  of  Peter  is  an 
epitome  of  the  whole  gospel.  Our  Lord,  in  approv- 
ing this  expression  of  Peter's  faith,  took  for  granted 
that  the  truths  which  this  proposition  involves  were 
also  received ;  and  what  is  there  that  is  essential  in 
Christianity,  let  me  ask,  that  is  not  involved  in  it  ? 
Do  you  believe  in  the  simple  proposition  that  Jesus 
is  the  Christ,  the  Son  of  the  living  God  ?  Then,  if 
you  are  consistent,  you  believe  that  he  is  "  God 
manifest  in  the  flesh ;"  that  he  came  to  redeem  the 
world  ;  and  hence  that  the  world  is  in  a  state  of  ruin. 
You  believe  all  that  he  has  said  of  himself,  and  all 
that  the  Holy  Ghost  has  said  of  him  —  of  his  charac- 
ter, his  errand  from  heaven,  and  the  means  by  which 
it  is  accomplished ;  and  this  includes  the  whole  of 


238  PROFESSION     OF     RELIGION. 

Christianity.  Admit,  if  you  will,  that  Peter  might 
not  have  meant  so  much  as  this,  inasmuch  as  his 
views  respecting  the  Messiah's  kingdom  were  stili 
crude  and  imperfect ;  nevertheless,  Peter  is  here  to 
be  considered  as  the  organ  of  the  Holy  Ghost,  and 
as  uttering  a  declaration  in  behalf  of  the  church,  the 
full  meaning  of  which,  when  the  mists  of  Jewish  pre- 
judice had  passed  away,  the  church  would  be  able  to 
understand.  And  so  the  result  has  proved  —  this 
declaration  has  always  been  regarded  by  the  church, 
as  embodying  all  the  grand  peculiarities  of  Chris- 
tianity. 

But  the  supposition  that  a  simple  assent  to  the 
Messiahship  of  Jesus,  or  to  the  authority  of  revela- 
tion, were  all  that  is  implied  in  a  profession  of 
Christianity,  involves  an  absurdity.  For  in  making 
such  a  profession,  you  surely  declare  your  belief  in 
the  Christian  religion.  What  then  is  the  Christian 
religion  ?  Is  it  merely  the  fact  that  God  has  given 
to  the  world  a  revelation,  and  that  that  revelation  is 
contained  in  the  Bible  ?  Or  is  it  not  rather  the  truths 
or  doctrines  which  the  Bible  contains  ?  None  can 
doubt  that  it  is  the  latter.  Most  certainly,  then,  an 
acknowledgment  of  these  truths  or  doctrines  enters 
essentially  into  the  nature  of  a  Christian  profession. 

2.  A  profession  of  religion  further  implies  an  act 
of  solemn  self-dedication  to  God.  There  is  a  public 
recognition  of  Christian  obligations  —  the  doing  of 
an  outward  act,  expressive  of  the  inward  feeling  of 
the  soul — a  feeling  that  you  are  not  your  own  — 
that  every  faculty,  and  affection,  and  talent  you  pos- 
sess, belongs  to  God,  and  is  to  be  consecrated  to  his 
service  and  glory.     At  the  moment  you  were  born 


PROFESSION     OF     RELIGION.  239 

into  the  kingdom,  you  gave  yourself  away  to  God  in 
an  everlasting  covenant ;  you  gave  up  your  heart  to 
him ;  and  he  graciously  accepted  the  offering,  and 
wrote  your  name  in  the  book  of  life  ;  and  he  received 
you  as  an  adopted  child.  This  solemn  transaction  is 
distinctly  recognised  in  the  presence  of  the  world : 
You  publicly  acknowledge  God  the  Father  to  be 
your  Father;  Jesus  Christ  your  Redeemer  and 
Master ;  and  the  Holy  Spirit  your  Sanctifier ;  and 
you  promise,  in  reliance  on  God's  grace,  that  you 
will  render  that  gratitude  and  obedience  which  be- 
come a  redeemed  sinner  and  an  adopted  child.  You 
recognise  the  great  fact  that,  inasmuch  as  you  are 
bought  with  a  price,  you  are  not  your  own,  but  are 
bound  to  glorify  God  both  in  your  body  and  spirit. 
Henceforth,  wherever  you  may  be,  or  in  whatever 
circumstances  your  lot  may  be  cast,  you  engage  to 
live  the  life  of  a  Christian.  No  matter  though  you 
should  be  cut  off  from  Christian  privileges,  or  sur- 
rounded by  powerful  temptations,  or  even  have  the 
alternative  placed  before  you  of  turning  your  back 
on  your  Master,  or  of  dying  in  his  cause ;  you  have 
solemnly  pledged  yourself  to  God,  and  have  done  it 
in  the  face  of  earth  and  heaven,  that,  to  your  latest 
hour  and  latest  moment,  you  will  be  a  soldier  of  the 
cross.  The  vows  of  God  are  upon  you,  and  though 
you  may  forget  them,  though  you  may  even  trifle 
with  them,  you  can  never  cast  them  off.  They  will 
accompany  you  to  the  judgment,  and  will  contribute 
there  to  heighten  your  joy,  or  deepen  your  agony. 

3.  A  profession  of  religion,  moreover,  involves  a 
pledge  to  the  church,  and  especially  to  the  particular 
branch  of  it  to  which  you  join  yourself,  that  you  will 


240  PROFESSION     OF     RELIGION. 

he  a  fellow-helper  with  them  unto  the  kingdom  of 
God.  You  engage  to  walk  with  them  in  the  ordi- 
nances of  the  Lord,  especially  in  that  holy  ordinance 
that  commemorates  your  Redeemer's  death.  You 
engage  to  promote,  by  every  means  in  your  power, 
their  comfort  and  usefulness.  You  promise  to  do 
this  by  the  general  spirituality  of  your  example ;  by 
letting  your  light  shine  in  all  your  intercourse  with 
them  ;  by  stirring  them  up  to  every  good  work ;  by 
kindly  admonishing  them  of  their  errors ;  and  by 
lifting  up  the  hands  that  hang  down.  You  pledge 
yourself,  at  the  same  time,  kindly  to  accept  all  their 
endeavors  for  your  own  edification  ;  and  especially 
to  receive  with  meekness  the  fraternal  reproof,  even 
though  you  should  be  conscious  that  your  motives 
or  your  conduct  had  been  misapprehended.  In  a 
word,  you  engage  to  keep  the  best  interests  of  your 
fellow-Christians  always  in  view  ;  to  walk  together 
with  them,  so  far  as  you  can,  in  the  love  of  God, 
and  in  the  comforts  of  the  Holy  Ghost :  thus  assist- 
ing them  to  abound  more  and  more  in  the  virtues, 
and  graces,  and  consolations  of  the  gospel. 

Once  more :  A  profession  of  religion  implies  a 
virtual  declaration  to  the  world,  that  you  are  deter- 
mined henceforth  to  he  on  the  Lord^s  side.  Not 
that  in  consequence  of  becoming  a  professor,  you 
are  to  withdraw  from  the  world,  and  decline  all  inter- 
course with  it — that  would  be  to  run  away  from  the 
field  of  your  duty;  —  but  you  are  to  break  off  all 
sinful  connection  with  it.  Perhaps  you  have  been 
immersed  in  its  pleasures,  and  have  cared  for  nothing 
but  a  round  of  amusement :  or  perhaps  you  have 
thought  lightly,  or  spoken  lightly,  of  serious,  vit 


PROFESSION     OF     RELIGION.  241 

religion :  it  may  be,  that  you  have  been  associated 
with  others  in  open  opposition  to  the  cause  of  Christ, 
and  that  you  have  encouraged  them,  while  you  have 
been  encouraged  by  them,  in  treating  the  salvation 
of  the  soul  as  if  it  were  nothing  more  than  a  dream 
or  a  shadow.  But  in  making  a  Christian  profession, 
you  proclaim  to  the  world  that  you  have  done  with 
all  your  contempt  and  neglect  of  religion ;  that  they 
must  no  longer  look  for  you  in  scenes  of  levity  ; 
that  you  are  determined  to  brave  the  shame  and 
scandal  of  the  cross,  and  to  stand  forth  resolutely 
and  perseveringly  on  the  side  of  duty  and  of  God. 
What  though  worldly  friendship  may  be  offended, 
and  may  plead  with  you  to  relax  a  little  from  the 
strictness  of  your  religion  ;  what  though  worldly 
convenience  must  be  sacrificed,  and  difficulties  unex- 
pected and  appalling  encountered  in  the  cause  of 
Christ ;  in  making  a  Christian  profession,  you  vir- 
tually tell  the  world  that  all  this  is  nothing  to  you ; 
that  in  the  strength  of  God's  grace,  you  are  deter- 
mined to  disregard  alike  both  its  frowns  and  its 
smiles,  and  to  follow  your  master  fearlessly  whither- 
soever he  may  conduct  you.  I  stop  not  now  to 
inquire  how  far  the  lives  of  most  professed  Christ- 
ians correspond  with  such  a  declaration ;  but  that 
this  is  the  simple  language  of  the  act  by  which  you 
confess  Christ  before  men,  surely  does  not  admit  of 
question. 

II.  Our  second  inquiry,  to  which  we  now  proceed, 
respects  the  qualifications  ior  di  Christian  profession. 

And  here  I  remark,  in  the  first  place,  that  mere 
orthodoxy,  or  a  speculative  belief  of  the  truths  of  the 
21 


242  PROFESSION     OF       RELIGION. 

Bible,  does  not  qualify  a  person  for  making  such  a 
profession.  This,  indeed,  as  we  have  already  seen, 
enters  essentially  into  its  nature ;  but  that  it  is  not 
the  only  thing  requisite,  is  proved  by  the  view  which 
we  have  already  taken  of  what  such  a  profession 
implies.  You  cannot,  in  the  scriptural  sense,  confess 
Christ  before  men,  unless  you  firmly  believe  the  doc- 
trines which  he  taught :  but  these  doctrines  you  may 
believe,  no  matter  how  firmly  ;  and  if  this  is  all,  you 
cannot  come  worthily  to  the  table  of  the  Lord. 

Nor  yet,  again,  does  mere  external  morality  con- 
stitute the  grand  qualification  for  making  a  profes- 
sion. True  it  is,  indeed,  that  a  worthy  communicant 
will  be,  must  be,  a  moral  man ;  but  not  every  moral 
man  is  a  worthy  communicant.  Christian  commu- 
nion, in  its  very  nature,  implies  an  exercise  of  the 
heart — of  pious  and  devout  affections.  But  a  man 
may  be  externally  moral,  insomuch  that  you  can  say 
nothing  of  his  outward  deportment  that  is  not  good, 
and  yet  not  a  gracious  aflfection  may  ever  have  been 
kindled  in  his  breast :  of  course  he  cannot  be  quali- 
fied either  to  discharge  the  duties,  or  to  enjoy  the 
privileges,  of  a  Christian  profession. 

What  then  are  the  requisite  qualifications  for 
making  a  public  profession  of  religion  ? 

I  answer,  first,  a  suitable  degree  of  religious 
knowledge.  The  truths  of  the  gospel  are  the  ele- 
ments of  all  evangelical  piety ;  so  that  some  know- 
ledge of  these  truths  is  absolutely  essential  to  Christ- 
ian character.  But  the  knowledge  to  which  I  here 
refer,  relates  especially  to  the  nature  and  design  of 
the  ordinance  of  the  supper,  to  which,  in  virtue  of 
their  profession,  Christians  are  admitted.     In  order 


PROFESSION     OF     RELIGION.  243 

to  an  intelligent  participation  of  this  Christian  festi- 
val, which  constitutes  the  visible  badge  of  disciple 
ship,  they  must  have  some  knowledge  of  its  connec- 
tion with  the  redemption  of  the  world;  of  the  various 
lessons  of  humility,  and  gratitude,  and  obedience, 
which  it  is  designed  to  teach ;  and  of  the  different 
channels  of  spiritual  light  and  comfort  which  it  opens 
to  the  heart.  Many  a  professed  Christian,  from  not 
being  properly  enlightened  on  this  subject,  and  from 
looking  for  some  unaccountable  and  almost  magical 
effect  to  be  produced  upon  his  feelings,  rather  than 
for  the  natural  operation  of  pious  affections  in  view 
of  truth  rendered  more  vivid  by  sensible  signs,  has 
been  sadly  disappointed  in  his  experience  at  the 
Lord's  table;  and,  instead  of  going  away  with  his 
spiritual  strength  renewed,  has  gone  away  with  his 
mind  clouded  with  spiritual  gloom.  It  is  manifest  then 
that  no  person  who  has  not  knowledge  to  discern 
the  Lord's  body  in  the  holy  communion,  is  qualified 
to  make  a  Christian  profession. 

But  while  there  must  be  knowledge  to  discern  the 
Lord's  body,  there  must  also  be  faith  to  feed  upon 
it :  hence  another,  and  the  grand  qualification  for 
making  a  profession  of  religion  is  true  piety.  That 
this  is  an  indispensable  requisite,  results  from  the 
very  nature  of  such  a  profession  ;  for  the  person 
who  makes  it,  hereby  professedly  gives  himself  away 
to  God  in  an  everlasting  covenant ;  which  he  can 
never  truly  do  without  a  renewed  heart.  And  then 
again,  the  holy  ordinance  of  the  supper  to  which  he 
is  admitted,  is  evidently  designed  for  real  Christians ; 
for  who  but  the  Christian  is  qualified  to  engage  in 
the  celebration  of  it  as  a  spiritual  exercise,   or  to 


244  PROFESSION     OF     RELIGION. 

enjoy  the  consolations,  or  receive  the  benefits,  which 
it  proffers  ?  Accordingly  we  find  that  the  members 
of  the  churches  which  were  established  by  the  apos- 
tles, are  addressed  in  their  epistles  as  saints,  or  those 
who  had  deen  sanctified  by  the  Holy  Spirit. 

So  far  is  plain.  But  you  will  inquire,  what 
amount  of  evidence  you  are  to  gain  that  you  are  a 
Christian,  before  you  join  yourself  to  the  church. 
Are  you  to  wait  for  an  absolute  assurance  ?  Un- 
doubtedly not :  for  upon  this  principle  the  church 
could  scarcely  have  an  existence  ;  as  there  are  com- 
paratively few  who  in  the  course  of  their  lives  attain 
an  undoubting  assurance,  on  scriptural  principles,  that 
they  have  been  renewed  by  the  Holy  Spirit ;  and  in 
no  ordinary  case,  at  least,  does  such  assurance  consti- 
tute any  part  of  the  character  of  a  new  convert. 
No  rule  exists,  therefore,  for  the  direction  of  your 
conduct,  but  the  commanding  probability :  hence 
you  should  wait  for  nothing  but  a  rational  and  pre- 
ponderating persuasion  of  your  own  piety  ;  a  per- 
suasion which  is  the  result  of  faithful  self-examina- 
tion, prayer,  and  a  diligent  use  of  all  the  means 
within  your  reach  of  ascertaining  your  true  charac- 
ter. But  do  you  say  that  you  dare  not  make  a 
profession  without  an  assurance  that  you  have  been 
renewed,  as  such  a  profession  would  be  sin  ?  I 
answer,  how  dare  you  neglect  making  a  profession, 
when  God  has  solemnly  required  it  at  your  hands, 
and  of  course  the  neglect  is  sin  ?  In  the  latter  case, 
that  is,  in  neglecting  to  make  a  profession,  you 
know  that  you  do  wrong:  in  the  former  case,  that  is, 
in  making  a  profession  without  having  attained  a 
certainty  that  you  have  been  regenerated,  you  do  not 


PROFESSION      OF     RELIGION.  245 

know  that  you  do  wrong ;  on  the  contrary,  you  are 
furnished,  by  this  rational  persuasion  of  your  piety, 
with  a  commanding  probability  that  you  are  doing 
right,  and  that  your  profession  will  be  sincere  and 
acceptable  to  God.  "  Examine  yourselves,"  said 
the  apostle  to  the  Corinthian  church,  "  whether  ye 
be  in  the  faith  ;"  clearly  implying  that,  though  they 
were  the  professed  followers  of  Christ,  yet  they  did 
not  even  then  knoAv  themselves  to  be  Christians. 

III.  I  am  now,  thirdly,  to  illustrate  the  importance 
of  making  a  profession  of  religion. 

1.  It  is  important,  first,  as  a  matter  of  consistency. 
You  indulge  the  hope  that  you  have  been  renewed 
in  the  temper  of  your  mind ;  that  you  have  really 
given  yourself  to  God  in  an  everlasting  covenant ; 
and  you  are  secretly  determined  that  you  will  crucify 
the  world,  and  cultivate  all  holy  aft'ections,  and  live 
as  becometh  an  expectant  of  the  glories  of  heaven 
Are  such  the  inward  exercises  of  your  soul  —  such 
your  desire  and  intentions  ?  Then  where  is  the  con- 
sistency of  remaining  in  the  ranks  of  those  whose 
views  and  feelings  are  all  of  an  opposite  character ; 
of  cherishing  an  attachment  to  Christ,  and  yet  refus- 
ing to  profess  such  an  attachment?  It  is  the  very 
nature  of  true  piety,  to  be  open  and  honest ;  but  does 
it  consist  with  honesty  before  God,  to  believe  in  your 
heart  that  you  are  a  Christian,  and  yet,  by  making 
no  profession  of  religion,  virtually  to  declare  in  your 
life,  that  you  do  not  believe  yourself  a  Christian  ? 
Far  be  it  from  me  to  say,  or  to  believe,  that  a  person 
may  not  possess  a  regenerated  nature,  who  never 
confesses  Christ  before  the  world :  but  if  he  be  a 
21* 


246  PROFESSION     OF     RELIGION. 

Christian,  he  is  certainly  an  inconsistent  one  ;  his 
conduct,  in  this  particular,  is  inconsistent  with  his 
hopes,  and  inconsistent  with  his  general  character. 

2.  A  profession  of  religion  is  important  as  a  mat- 
ter of  influence.  Let  a  person  live  in  other  respects 
a  Christian  life,  and  I  do  not  say  that  his  example 
will  not  be  useful ;  but  I  do  say  that  it  will  be  far 
less  so,  than  if  he  were  publicly  to  recognise  his 
Christian  obligations.  For,  in  the  first  place,  the 
fact  that  he  is  sensible  that  this  inconsistency  mars 
his  character,  will  be  likely  to  fetter  him,  in  a  degree, 
in  his  exertions  to  do  good.  And  then  again,  how 
obviously  must  the  fact  of  his  not  being  a  professor, 
greatly  diminish  the  influence  of  the  exertions  which 
he  actually  makes.  Suppose  he  was  to  undertake  to 
reprove  a  backsliding  professor;  or  suppose  he 
should  attempt  to  direct  the  attention  of  a  careless 
sinner  to  the  concerns  of  his  soul ;  how  obvious  is  it 
that,  in  either  case,  the  question  would  instantly 
come  up,  "  Why  attempt  to  enlist  me  in  the  service 
of  a  Master,  of  whom  you  practically  declare  that 
you  are  yourself  ashamed?  If  religion  be  so  im- 
portant, why  do  you  not  proclaim  your  attachment 
to  it,  by  publicly  declaring  yourself  on  the  Lord's 
side?"  But  suppose,  on  the  other  hand,  a  Christian 
does  confess  Christ  before  men,  how  much  weight 
and  authority  does  this  circumstance  impart  to  his 
whole  example  and  character !  When  he  reproves 
carelessness  and  irreligion,  whether  in  the  professed 
friends  or  the  open  enemies  of  Christ,  they  feel  that 
he  is  acting  in  his  true  character ;  that  he  is  dis- 
charging his  Christian  obligations  ;  and  this  will  give 
him  a  powerful  influence  both  with  their  understand- 


PROFESSION     OF     RELIGION.  247 

ings  and  consciences.  Indeed,  place  him  in  what- 
ever circumstances  you  will,  and  supposing  him  to 
be  exemplary  in  his  life,  he  will  do  his  duty  the  more 
fearlessly,  and  the  more  effectually,  from  the  fact  that 
he  is  a  professor. 

3.  A  profession  of  religion  is  important  as  a  mat- 
ter of  Christian  improvement.  Young  Christians, 
especially,  from  being  surrounded  with  peculiar 
temptations,  need  all  the  helps  to  a  religious  life 
they  can  obtain.  They  are  especially  in  danger 
from  the  influence  of  former  careless  associates,  who 
are  apt  to  take  the  alarm,  when  they  see  them  set- 
ting their  faces  towards  heaven ;  and  often  do  their 
utmost  to  retain  them  in  their  own  ranks.  And  if 
they  remain  out  of  the  church,  these  careless  associ- 
ates assail  them  with  peculiar  advantage :  they  are 
encouraged  to  greater  boldness  in  their  attacks  ;  and 
their  attacks  are  resisted,  if  resisted  at  all,  with  pro- 
portionably  greater  diflEiculty.  And  hence  it  has 
happened,  that  many  young  persons,  who,  for  a  sea- 
son, promised  well,  from  having  delayed  to  confess 
Christ  before  men,  have  grown  neglectful  of  duty, 
and  have  lost  at  once  the  evidences  and  the  comforts 
of  a  good  hope.  But  a  profession  is  not  only  im- 
portant as  a  means  of  preventing  decline,  but  of  pro- 
moting the  growth  of  gracious  principles  and  affec- 
tions. It  secures,  on  a  large  scale,  the  privilege  of 
Christian  intercourse  —  of  being  counselled,  admo- 
nished, and  strengthened,  by  fellow-heirs  of  the  grace 
of  life;  —  and  especially  it  secures  the  privilege  of 
joining  in  the  commemoration  of  the  Redeemer's 
death,  which  is  fitted,  above  almost  any  thing  else, 
to  revive  the  graces,  to  establish  the  hopes,  and  to 


248  PROFESSION     OF     RELIGION. 

advance  the  comfort  of  the  Christian.  Indeed,  a 
profession  of  religion  naturally  brings  the  Christian 
out  of  the  atmosphere  of  the  world,  into  the  atmo- 
sphere of  piety ;  it  furnishes  him,  in  many  respects, 
with  new  facilities  for  doing  his  duty ;  and  he  who 
is  sluggish  and  unfruitful  in  such  circumstances,  has 
indeed  good  reason  to  believe  that  his  profession  is 
an  empty  name. 

4.  I  observe,  once  more,  that  a  profession  of  reli- 
gion is  important  as  a  matter  of  obedience  to  the 
command  of  Christ.  The  passages  in  which  this 
duty  is  either  directly  enjoined,  or  clearly  implied, 
are  very  numerous.  All  those  passages  in  which 
Christians  are  exhorted  to  come  out  from  the  world 
— not  to  be  conformed  to  the  world — to  let  their 
light  shine  before  men,  &c.,  are  directly  to  this  point; 
and  the  Saviour  himself  has  declared  in  the  most 
solemn  manner— "  Whosoever  is  ashamed  of  me 
and  of  my  words,  of  him  will  the  Son  of  man  be 
ashamed,  when  he  cometh  in  the  glory  of  his  Father 
with  the  holy  angels."  And  again,  in  the  institution 
of  the  supper,  he  says,  "  This  do  in  remembrance  of 
me ;"  and  this  institution,  as  we  are  elsewhere  in- 
formed, was  designed  to  be  perpetuated  till  his 
second  coming ;  of  course,  the  obligation  to  cele- 
brate it  is  binding  upon  all  his  disciples,  in  all  ages. 
You  see  then,  my  young  friends,  that  it  is  not  a  mat- 
ter of  choice  with  you,  whether  to  make  a  profession 
of  religion  or  not ;  other  than  it  is  a  matter  of  choice 
with  you,  whether  you  will  obey  a  plain  command 
of  Christ  or  not.  Do  you  say,  or  do  you  secretly 
cherish  the  thought,  that  you  will  obey  all  his  com- 
mands except  this  ?     Ah,  you  are  deceived  in  indulg- 


PROFESSION     OF     RELIGION.  249 

ing  such  an  imagination ;  for  if  you  are  willing  to 
make  a  single  exception,  if  you  are  not  ready  to  fol- 
low the  Lord  fully,  you  need  no  other  evidence  that 
you  are  a  stranger  to  the  power  of  his  grace.  "  If 
any  man  will  be  my  disciple,"  says  the  Master,  "  let 
him  deny  himself,  and  take  up  the  cross"  —  every 
cross  —  "  and  follow  me  ;"  and  if  you  decline  making 
a  profession,  because  you  regard  it  an  unimportant 
matter,  and  think  you  may  as  well  go  to  heaven 
without  it,  woe  be  to  that  hope  which  has  found  a 
lodgment  in  your  bosom  ! 

Two  or  three  brief  inferences  will  conclude  this 
discourse. 

1.  We  are  taught  by  this  subject,  that  a  profession 
of  religion  should  not  he  made,  without  great  seri- 
ousness and  deliberation.  You  have  seen  that  it  is 
a  most  solemn  and  deeply  interesting  transaction ;  a 
transaction  which  takes  deeper  hold  of  the  realities  of 
eternity,  than  any  other  in  which  it  is  possible  that 
you  should  engage ;  a  transaction  which  identifies 
your  character,  in  a  degree,  with  the  credit  of  reli- 
gion ;  and  which,  if  heartlessly  performed,  involves 
you  in  the  fearful  guilt  of  mocking  God.  Moreover, 
there  is  great  danger  that  you  will  deceive  yourself 
in  respect  to  your  own  qualifications  for  making  a 
profession ;  that  you  will  mistake  a  transient  excite- 
ment of  feeling,  for  a  genuine  conversion  to  God ; 
and  that,  after  having  entered  the  church,  you  will 
discover  the  melancholy  secret,  that  you  have  never 
felt  the  power  of  divine  grace ;  and  that  the  church 
will  discover  that,  in  receiving  you  to  her  commu- 
nion, she  has  taken  into  her  bosom  a  formalist  or  a 
traitor.  Take  heed,  then,  my  young  friend,  that,  in 
making  a  Christian  profession,  you  act  with  due  de- 


250  PROFESSION     OF     RELIGION. 

liberation;  and  give  yourself  suitable  time  to  inves- 
tigate and  ascertain  your  qualifications.  Take  heed 
that  your  self-examination  be  conducted  with  humble 
and  fervent  prayer,  that  you  may  be  delivered  from 
self-deception,  and  may  be  guided  by  the  Holy  Spirit 
to  a  true  estimate  of  your  character.  And  when 
you  actually  approach  this  duty,  do  it  with  some- 
thing of  the  solemnity  which  you  would  feel,  if  you 
were  standing  before  the  judgment-seat  of  Christ: 
approach  it  with  an  awful  sense  of  the  responsibility 
which  it  involves,  and  of  your  need  of  Almighty 
grace,  to  enable  you  to  sustain  it :  and  casting  your- 
self on  that  grace,  you  shall  hear  a  voice  from  heaven, 
saying,  "It  is  sufficient  for  thee." 

2.  In  view  of  our  subject  we  perceive  that  it  is 
the  duty  of  every  one  to  make  a  public  profession  of 
religion.  "But  what,"  says  the  youth,  buried  in  the 
amusements  of  the  world,  "is  it  my  duty  to  join  the 
church,  and  profess  myself  a  Christian,  and  come  to 
the  communion  table  ?"  I  answer.  Yes,  undoubtedly  ; 
and  the  guilt  of  disobeying  a  plain  command  of  God, 
and  of  pouring  contempt  upon  the  blood  of  his  Son, 
rests  upon  you  so  long  as  you  neglect  to  do  this. 
Nevertheless,  it  is  your  duty  to  be  a  Christian  before 
you  profess  yourself  one;  your  duty  to  possess  a 
temper  that  can  relish  communion  with  Christ,  before 
you  perform  that  external  act  which  indicates  it. 
There  is  an  order  here  to  be  observed  ;  and  that  is 
first  to  become  a  disciple,  and  then  to  assume  the 
badge  of  discipleship.  The  latter  duty  you  have  no 
right  to  neglect ;  and  yet  you  cannot  perform  it 
aright  unless  you  have  actually  yielded  up  the  heart 
to  God;  for  the  acceptable  performance  of  the  one 
necessarily  implies  that  you  have  not  neglected  the 


PROFESSION     OF     RELIGION.  251 

Other.  I  would  say  then,  to  every  one  of  you,  come 
to  the  communion  table  ;  but  see  that  you  come  with 
clean  hands  and  a  pure  heart :  come,  having  re- 
nounced the  vanities  of  the  world  ;  having  given 
yourselves  to  God  in  a  perpetual  covenant ;  and 
having  resolved,  in  the  strength  of  his  grace,  that 
you  will  live  as  becometh  the  gospel  of  Christ. 

Finally :  in  view  of  our  subject,  let  those  youth 
who  have  actually  made  a  'profession  of  religion^ 
frequently  review  the  solemn  transaction,  in  connec- 
tion with  their  subsequent  conversation  and  deport- 
ment. Call  to  mind,  my  young  friends,  the  solemnity 
of  that  hour,  in  which  you  stood  here,  and,  in  the 
presence  of  the  church,  and  in  the  presence  of  the 
world,  and  in  the  presence  of  God,  assumed  the  vows 
of  the  Christian  covenant.  Call  to  mind  the  resolu- 
tions you  then  formed,  the  hopes  you  then  inspired  ; 
and  inquire  how  those  resolutions  have  been  kept, 
how  those  hopes  have  been  fulfilled.  Since  that 
eventful  hour,  have  you  lived  such  a  life  as  you  then 
determined  you  would  live  —  a  life  of  prayer,  of  self- 
denial,  of  deadness  to  the  Avorld,  of  devotedness  to 
Christ?  Has  your  deportment  been  such  as  tore- 
commend  religion  to  your  youthful  associates  ;  such 
as  is  fitted  to  impress  them  with  a  sense  of  its  im- 
portance ;  or  has  it  been  careless  and  worldly,  suited 
to  confirm  them  in  the  delusions  of  impenitence,  and 
to  lead  them  onward  in  the  path  to  perdition  ?  These 
are  solemn  questions .  I  entreat  you  to  answer  them 
honestly  to  your  conscience ;  and  remember  that 
wherever  you  are,  or  by  whomsoever  you  are  sur- 
rounded, you  act  under  the  solemn  responsibility  of 
having  publicly  covenanted  with  God. 


LECTURE     XIII. 


DEFENCE     AGAINST     TEMPTATION. 


MATTHEW,   XXVI.   41. 

Watch  and  pray,  that  ye  enter  not  into  temptation. 

The  circumstances  in  which  these  words  were 
spoken  were  exceedingly  tender  and  interesting. 
The  blessed  Jesus  had  retired  to  the  garden  of 
Gethsemane  for  prayer,  with  a  view  to  fortify  him- 
self for  the  sufferings  which  awaited  him.  Peter, 
James,  and  John,  who  had  previously  been  witnesses 
of  his  transfiguration,  he  took  with  him,  on  this 
occasion,  to  be  witnesses  of  his  agony.  After  his 
entrance  into  the  garden,  he  apprised  his  three  disci- 
ples of  the  extreme  anguish  of  his  soul,  and  directed 
them  to  remain  where  they  were,  and  watch,  while 
he  advanced  to  a  more  retired  spot,  for  the  purpose 
of  devotion.  But  strange  to  relate,  the  disciples, 
during  their  Master's  absence,  notwithstanding  his 
extreme  distress,  and  the  express  command  he  had 
given  them  to  watch  with  him,  fell  asleep.  Finding 
them  in  this  situation  on  his  return,  he  gently  re- 
proves them  by  saying,  "  What !  could  ye  not  watch 
with  me  one  hour?"  and  then  kindly  subjoins  the 


DEFENCE     AGAINST     TEMPTATION.     253 

caution  in  the  text,  "  Watch  and  pray,  that  ye  enter 
not  into  temptation." 

The  temptation  to  which  our  Lord  here  especially 
refers,  is  doubtless  that  to  which  his  disciples  were 
to  be  peculiarly  exposed  —  of  denying  their  Master, 
or  deserting  his  cause.  Their  fond  expectations  of 
temporal  distinction  as  the  followers  of  Jesus  were 
about  to  be  disappointed ;  and  he  to  whom  they  had 
looked  as  the  deliverer  of  Israel  was  soon  to  die  in 
ignominy.  In  these  circumstances  there  was  great 
danger,  as  the  event  proved,  that  they  would  become 
distrustful  of  Jesus,  and  perhaps  renounce  all  relation 
to  him.  Hence  the  caution  in  our  text  was  peculiarly 
seasonable. 

But  notwithstanding  this  caution  was  originally 
addressed  to  the  disciples  in  reference  to  a  particular 
case,  there  is  enough  in  common  between  their  cir- 
cumstances and  those  of  all  other  Christians,  to  war- 
rant a  general  application  of  it.  All  other  Chris- 
tians, as  well  as  they,  so  long  as  they  continue  in 
this  world,  are  exposed  to  temptation  ;  are  in  danger 
of  turning  aside  from  the  path  of  duty,  and  thus 
wounding  their  own  peace,  and  injuring  the  cause  of 
their  Master.  What  the  Saviour  says,  therefore,  to 
his  disciples,  he  says  to  all,  "  Watch  and  pray,  that 
ye  enter  not  into  temptation." 

There  is  one  circumstance  which  seems  to  give 
this  passage  a  peculiar  application  to  Christians  in 
the  morning  of  life  :  —  it  is  that  the  words  were  ori- 
ginally addressed  to  persons,  who  —  whatever  might 
have  been  their  age — and  they  could  not  have  been 
far  advanced — were  young  in  the  school  of  Christ. 
If  the  fact  that  their  views  of  Christianity  were  ex- 
22 


254  DEFENCE     AGAINST 

ceedingly  imperfect,  and  that  they  had  had  but  little 
experience  of  the  trials  which  must  attend  a  Chris- 
tian profession,  rendered  it  peculiarly  proper  that 
they  should  be  thus  admonished,  is  there  not  a  simi- 
lar reason,  growing  out  of  the  circumstances  of  all 
young  Christians,  why  the  same  caution  should  be 
earnestly  urged  upon  them  ? 

It  will  occur  to  you  that,  in  the  preceding  dis- 
course, we  contemplated  a  youth  in  the  solemn  act 
of  making  a  public  profession  of  religion.  In  virtue 
of  that  act,  you  will  instantly  perceive  that  he  sus- 
tains a  new  relation  both  to  the  church  and  the  world. 
This  is  the  point  at  which  he  openly  and  professedly 
commences  his  warfare  with  temptation.  Regarding 
the  young  Christian  in  this  peculiarly  interesting  atti- 
tude, it  is  the  design  of  this  discourse  to  illustrate 

THE     FACT    THAT     HE     IS     IN     PECULIAR     DANGER    OF 

FALLING,  and  to  notice  the  means  which  the  text 

PRESCRIBES  FOR  AVOIDING   THIS  EVIL. 

I.  I  am,  first,  to  illustrate  the  fact  that  Chris- 
tians, IN  THE  MORNING  OF  LIFE,  ARE  PECULIARLY 
IN  DANGER  FROM  TEMPTATION. 

This  exposure  results,  partly,  from  a  natural  re- 
lish for  worldly  pleasure.  With  most  youth,  pre- 
vious to  conversion,  no  doubt  the  love  of  pleasure  is 
the  ruling  passion.  There  is  a  natural  buoyancy  of 
spirits  incident  to  that  period,  which  usually  finds  its 
element,  either  in  scenes  of  gay  diversion,  or  sensual 
indulgence.  Whenever  the  heart  comes  under  the 
influence  of  religion,  it  of  course  yields  to  the  do- 
minion of  a  new  set  of  principles ;  and  he  who  was 
before  supremely  a  lover  of  pleasure,  now  becomes 


TEMPTATION.  255 

supremely  a  lover  of  God.  But  though  the  change 
which  takes  place  in  regeneration  is  great,  it  is  not 
entire  ;  and  the  predominating  principle  of  the  unre- 
newed nature — though  it  no  longer  exists  as  the 
ruling  passion  —  still  continues  to  operate  with 
greater  or  less  energy.  Hence  it  often  happens 
that  young  persons,  after  their  conversion,  discover 
something  of  the  same  thirst  for  worldly  pleasure, 
which  had  previously  constituted  their  most  promi- 
nent characteristic.  As  there  is  no  lack  of  opportu- 
nities for  gratifying  this  thirst,  there  is  great  danger 
that  they  will  gratify  it,  though  at  the  expense  of 
disturbing  their  peace  of  conscience,  of  violating 
their  covenant  engagements,  and  of  making  the  cause 
of  their  Redeemer  bleed. 

That  there  are  many  pleasures  growing  out  of  our 
present  condition,  which,  though  not  strictly  reli- 
gious, are  yet  rational,  and  may  be  innocently  en- 
joyed by  the  Christian,  far  be  it  from  me  to  question. 
Such  are  the  pleasures  resulting  from  the  exercise  of 
a  cultivated  taste,  of  a  well  regulated  imagination,  of 
the  social  and  benevolent  affections ;  and  even  of 
pleasures  of  a  still  lower  kind  —  those  which  belong 
more  immediately  to  the  animal  nature,  the  Christian 
may  innocently  partake,  provided  he  does  not  trans- 
cend the  limits  marked  out  by  the  Creator.  But 
what  I  here  refer  to  under  the  name  of  worldly  flea- 
sure,  is  that  which  is  either  wrong  in  itself,  or  which 
becomes  so  by  excessive  indulgence  ;  every  thing,  in 
short,  which  has  a  tendency  to  check  the  spirit  of 
devotion,  or  to  diminish  our  interest  in  eternal  reali- 
ties. Now,  that  this  is  the  tendency  of  what  are 
commonly  called  fashionable  amusements,  even  the 


256  DEFENCE     AGAINST 

more  decent  of  them,  is  too  obvious  to  admit  of 
question :  all  experience  proves  that  they  serve  to 
relax  the  whole  spiritual  system.  But  towards  some 
or  other  of  these  forms  of  worldly  pleasure,  the 
young  Christian  is  liable  to  be  drawn  by  the  remains 
of  his  unsanctified  nature  :  pleasure,  more  frequently 
than  any  thing  else,  entangles  him  with  her  silken 
cord,  and  draws  him  away  from  the  plain  path  of 
Christian  duty. 

Closely  connected  with  the  preceding  remark  is 
another — that  young  Christians  are  in  peculiar  dan- 
ger of  yielding  to  temptation  from  their  love  of  so- 
cial intercourse. 

As  the  social  principle  is  one  of  the  original  ele- 
ments of  our  nature,  it  is  also  one  of  the  earliest  in 
its  developement ;  and  perhaps  it  never  operates  with 
so  much  strength  as  in  the  morning  of  life.  It  is  a 
principle  common  both  to  the  good  and  the  bad  ;  and 
while  it  is  capable  of  being  made  subservient  to  the 
most  useful  purposes,  it  may  be  perverted  as  a  pow- 
erful auxiliary  to  the  cause  of  irreligion.  Most  young 
persons,  previous  to  their  conversion,  have  been  as- 
sociated with  those  who  are,  at  least,  careless  of  re- 
ligion ;  and  who,  it  may  ordinarily  be  presumed,  still 
remain  so.  Now  it  is  by  no  means  their  duty,  on 
becoming  religious,  to  stand  aloof  from  their  former 
associates,  or  to  assume  towards  them  any  airs  of 
artificial  sanctity ;  but  it  is  their  duty  to  decline  all 
that  intercourse  with  them  which  is  marked  by  levity 
and  inconsideration.  Let  their  intercourse  be  as  fre- 
quent and  as  intimate  as  it  may  —  only  let  it  be  con- 
ducted on  Christian  principles — let  it  minister  to 
edification  and  not  to  destruction.     But  need  I  say 


TEMPTATION.  257 

that  the  young  Christian  is  here  in  great  danger  of 
being  led  astray?  He  goes  into  a  circle,  where 
perhaps  all  but  himself  are  professedly  devoted  to 
worldly  pleasure ;  and  where  it  is  expected  that  the 
conversation  will  not  only  be  worldly,  but  vain.  It 
may  indeed  generally  be  presumed,  that  if  he  ven- 
tures unnecessarily  into  circumstances  like  these,  he 
goes  without  even  a  wish  to  resist  the  current ;  but 
suppose  he  be  cast  into  such  a  situation  by  the  pro- 
vidence of  God,  and  unexpectedly  to  himself — there 
is  still  great  danger  that,  from  the  influence  of  former 
habit,  the  fear  of  giving  offence,  or  the  dread  of  being 
looked  upon  as  a  reformer,  he  will  at  least  connive 
at  that  which  his  conscience  condemns ;  and  perhaps 
may  even  give  occasion  to  its  being  triumphantly 
said  by  his  careless  associates,  that  they  had  one 
professor  of  religion  among  them,  though  his  appear- 
ance would  never  have  excited  a  suspicion  of  it. 
Whoever  you  are,  my  young  friend,  of  whom  this 
can  be  said,  rely  on  it,  you  have  already  incurred 
the  evil  against  which  the  caution  in  the  text  was 
intended  to  guard  you. 

But  does  the  young  Christian  ask  me  whether  all 
his  intercourse  with  irreligious  people  must  be 
strictly  of  a  religious  character  I  I  answer,  by  no 
means ;  but  it  ought  all  to  be  of  a  useful  character. 
In  ordinary  cases,  if  you  would  converse  with  an 
irreligious  friend  in  respect  to  his  own  condition,  it 
had  better  be  a  matter  between  you  and  him  only  ; 
but  the  subject  of  religion  is  of  such  immense  ex- 
tent, that  it  may  be  introduced,  in  some  or  other  of 
its  various  bearings,  in  almost  any  circumstances  in 
which  the  Christian  ought  to  be  found ;  and  that,  too, 
22* 


258  DEFENCE     AGAINST 

without  any  appearance  of  ostentation.  In  general, 
I  would  say  that,  in  all  your  social  intercourse  with 
the  world,  you  are  bound  to  let  your  light  shine  ; 
and  while  you  are  always  to  avoid  whatever  is  in- 
consistent with  a  Christian  profession,  you  are  to 
make  it  manifest,  directly,  by  your  conversation,  as 
often  as  you  have  opportunity,  that  you  are  on  the 
Lord's  side. 

But  young  Christians  are  in  danger  of  perverting 
their  social  intercourse,  not  only  with  the  irreligious, 
but  with  each  other.  It  usually  happens,  indeed, 
that,  at  their  entrance  on  the  religious  life,  they  have 
a  strong  relish  for  Christian  intercourse,  and  find 
great  delight  in  an  unreserved  interchange  of  thought 
and  feeling.  But  experience  proves  that  there  is 
great  danger  that  it  will  not  always  be  so.  There 
is  danger  that,  as  their  first  religious  joys  subside, 
they  will  approach  the  subject  of  religion  with  in- 
creasing reserve,  till,  at  no  distant  period,  it  scarcely 
comes  in,  even  by  way  of  allusion.  I  doubt  not  that 
there  are  many  to  whose  experience  I  might  appeal 
for  the  truth  of  this  remark  —  who  can  remember  the 
time  when  they  scarcely  ever  met  but  to  encourage 
and  assist  each  other  in  their  Christian  course ; 
whose  intercourse  has  become  scarcely  less  worldly 
than  that  of  the  world  itself 

But  it  may  be  asked  what  harm,  after  all,  results  from 
this  intercourse  of  which  I  have  been  speaking  ?  Sup- 
pose young  Christians  do,  when  they  are  together,  pre- 
fer some  other  topic  of  conversation  to  that  of  religion ; 
or  suppose  they  occasionally  enter  a  gay  circle,  and 
so  far  conform  to  the  world  as  to  spend  a  iew  hours 
in  trifling  conversation,  or  vain  amusement — does 


TEMPTATION.  259 

this  deserve  any  serious  reprehension  ?  I  answer,  I 
do  not  see  how  any  one,  with  the  Bible  in  his  hand, 
can  justify  it.  What  is  its  tendency  in  respect  to 
the  person  who  engages  in  it?  Ask  any  who  have 
had  experience,  and  if  you  get  the  honest  answer,  I 
venture  to  say  it  will  be,  that  this  manner  of  spend- 
ing time  has  served  to  dissipate  serious  reflection,  to 
unfit  them  for  the  duties  of  the  closet,  and  to  awaken 
remorse  when  they  came  to  look  at  their  conduct  in 
view  of  the  Bible  and  of  eternity.  And  what  is  its 
influence — what  must  be  its  influence  —  on  those 
careless  companions  who  have  been  witnesses  of  it? 
That  you  may  estimate  it  aright,  take  into  view  this 
important  truth,  that  mere  neglect  of  religion  will 
just  as  certainly  destroy  the  soul  as  open  contempt 
of  it.  What,  then,  though  you  have  not  profaned 
the  name  of  God,  or  spoken  irreverently  of  religion, 
or  committed  any  act  which  the  world  calls  immo- 
ral ;  yet,  by  your  presence  and  example,  you  have 
lent  your  sanction  to  a  spirit  of  levity  ;  a  spirit 
which  you  know  must  be  dislodged  from  those  very 
individuals,  or  they  must  perish  ;  a  spirit,  moreover, 
which,  as  it  is  in  their  case  the  ruling  passion,  con- 
stitutes the  grand  obstacle  to  their  becoming  reli- 
gious. And  let  me  say,  they  understand  the  language 
of  your  conduct  even  better  than  you  do  yourself: 
they  regard  you  as  lending  the  most  practical  testi- 
mony to  the  notion  that  religion  is  gloomy ;  as  vir- 
tually telling  them  that  you  cannot  find  happiness  in 
it,  and  therefore  you  have  come  to  seek  it  in  the 
world.  Or  else,  on  the  other  hand,  they  are  willing 
to  admit,  upon  your  authority,  that  religion  is  con- 
sistent with  a  spirit  of  levity,  or  perhaps  even  that 


2B0  DEFENCE     AGAINST 

levity,  called  by  the  more  decent  name  of  innocent 
cheerfulness,  makes  part  of  religion ;  and  if  this  be 
so,  they,  very  charitably  for  themselves,  conclude 
that  they  are  either  Christians  already,  or  have  little 
to  do  to  become  so.  What  more  effectual  means 
could  you  use  to  keep  them  at  the  greatest  distance 
from  serious  reflection  than  this  ?  I  fear  that  many 
a  professing  Christian,  if  he  could  look  into  the 
world  of  wo,  would  see  some  there  lifting  up  their 
eyes  in  torment,  who  would  reproach  him  with  hav- 
ing contributed,  by  his  example,  to  that  habit  of 
carelessness,  by  which  they  were  carried  down  to 
perdition. 

Again :  young  Christians  are  in  peculiar  danger 
of  yielding  to  temptation,  from  the  fact,  that  their 
condition  awakens,  in  an  unusual  degree,  the  vigi- 
lance and  activity  of  the  wicked. 

Of  this  fact  no  person  of  the  least  observation  can 
entertain  a  doubt.  It  is  not  the  Christian  who  has 
lived  long,  and  whose  character  is  firmly  established, 
who  is  most  frequently  assailed  by  the  arts  of  the 
wicked;  but  it  is  the  youth,  who  is  just  turning  his 
back  upon  the  world,  and  setting  his  face  towards 
heaven.  This  fact  is  often  strikingly  illustrated  after 
a  revival  of  religion  ;  when  many  young  persons  are 
seen  entering  upon  a  Christian  course,  and  all  the 
wiles  of  the  wicked  are  put  in  requisition,  in  order 
to  oppose  them.  And  the  reasons  of  this  fact  are  as 
obvious  as  the  fact  itself  Young  Christians  have 
far  less  strength  to  resist  temptation,  than  belongs  to 
a  more  mature  Christian  experience.  Moreover,  the 
wicked  not  only  assail  them  under  peculiar  advan- 
tages, but  they  feel  that  they  must  do  it  then  or 


TEMPTATION.  261 

never ;  as  there  is  little  probability,  when  they  have 
once  grown  into  established  Christians,  that  they 
will  be  carried  back  to  the  beggarly  elements  of  the 
world.  Now,  is  it  not  manifest  that  these  circum- 
stances invest  the  condition  of  young  Christians  with 
peculiar  danger?  On  every  side  are  those  who 
watch  for  their  halting  ;  —  and  among  them,  it  may 
be,  some  with  whom  they  are  united  in  the  most  en- 
dearing earthly  relations.  By  flattery,  on  the  one 
hand,  and  ridicule  on  the  other;  by  appealing  first  to 
one  principle  of  their  nature,  and  then  to  another ; 
here  to  the  love  of  pleasure,  and  there  to  the  dread 
of  being  singular;  they  do  their  utmost  to  turn  their 
footsteps  backward  into  the  path  of  death.  Happy 
is  that  young  Christian,  who,  amidst  so  many  snares, 
is  enabled  to  walk  uprightly,  and  to  escape  unhurt  I 

I  observe,  once  more,  that  young  Christians  are 
in  peculiar  danger  of  yielding  to  temptation,  from  the 
fact  that  the  principle  of  religion  in  their  hearts  is 
comparatively  feeble. 

I  have  already  said  that  this  is  a  reason  why  they 
are  especially  liable  to  be  assailed  by  the  enemies  of 
religion :  it  is  equally  a  reason  why  they  are  in  pe- 
culiar danger  of  yielding  to  temptation.  The  rap- 
turous exercises  and  burning  zeal  which  are  often 
manifested  by  the  new  convert,  are,  by  no  means,  to 
be  regarded  as  any  pledge  in  respect  to  future  cha- 
racter ;  nor  are  they  to  be  considered  as  indicating 
even  the  present  existence  of  a  high  degree  of  reli- 
gion. In  almost  all  cases,  these  strong  feelings, 
after  a  little  period,  subside ;  and  he  who,  at  first, 
imagined  that  he  had  faith  enough  to  remove  moun- 
tains, soon  learns  that,  if  he  has  any  faith  at  all,  it  is 


262  DEFENCE     AGAINST 

only  as  a  grain  of  mustard  seed.  The  principle  of 
spiritual  life  in  his  soul,  like  the  principle  of  natural 
life  in  an  infant,  is  feeble  in  its  operations ;  and 
though  Almighty  power  and  grace  are  pledged  for 
its  preservation,  it  is  less  able  to  endure  the  storms 
of  temptation,  than  after  it  shall  have  gained  more 
strength  and  maturity.  You  thought,  my  young 
friend,  while  you  were  standing  on  the  mount,  and 
overlooking  your  path  to  heaven,  that  you  were 
girded  for  a  conflict  with  all  your  spiritual  enemies. 
The  temptations  of  the  world  appeared  to  you  as  less 
than  nothing,  and  you  supposed  it  impossible  that 
you  should  ever  even  agitate  the  question  whether 
you  would  yield  to  them.  You  seemed  to  yourself 
to  have  large  stores  of  strength  at  command,  and  to 
be  able  to  march  with  a  firm  step,  even  to  the  mar- 
tyr's stake.  But  since  you  have  come  down  from 
the  mount,  to  the  actual  reality  of  trial  and  conflict, 
Oh  how  differently  does  the  case  appear !  Your 
resolution  which  you  expected  would  accomplish 
wonders,  proves  to  be  a  feeble  principle.  Your  zeal, 
which  once  rose  in  a  bright  flame  towards  heaven, 
has,  in  a  great  measure,  died  away.  Your  hope, 
which  had  formerly  mounted  up  well  nigh  to  assur- 
ance, has  sunk  to  a  low  point  of  doubt,  and  perhaps 
sometimes  trembles  on  the  point  of  extinction.  In 
short,  you  now  feel  that,  if  you  are  a  Christian,  the 
actings  of  spiritual  life  are  so  weak  as  scarcely  to  be 
discernible ;  and  perhaps  even  to  give  occasion  for 
distressing  apprehensions  that  you  are  yet  dead  in 
trespasses  and  sins.  In  these  circumstances,  how 
much  are  you  in  danger  of  yielding  to  temptation  ! 
How  much  reason  is  there  to  fear  that  the  world  will 


TEMPTATION.  263 

gain  a  victory  over  you,  which  will  mar  your  peace, 
cloud  your  evidences,  and  diminish  your  usefulness  ! 

II.  Having  now  attempted  to  illustrate  the  fact 
that  young  Christians  are  in  peculiar  danger  from 
temptation,  I  proceed,  secondly,  to  illustrate    the 

MEANS  WHICH  THE  TEXT  PRESCRIBES    FOR  AVOIDING 

THIS  EVIL.  They  are  watchfulness  and  prayer. 
"Watch  and  pray,  that  ye  enter  not  into  tempta- 
tion." 

It  is  a  truth  distinctly  implied  in  this  direction, 
and  one  of  great  practical  importance,  that  watch- 
fulness and  prayer  ought  always  to  exist  together. 
Watchfulness  without  prayer,  is  self-confidence ; 
prayer  without  watchfulness,  is  presumption.  In 
the  one  case,  we  proudly  repose  for  security  in  our 
own  strength  ;  in  the  other,  we  pervert  the  scriptural 
doctrine  of  dependence  to  fatalism.  They  are  two 
things  which  God  hath  joined  together  in  his  word  ; 
and  both  reason  and  experience  sanction  the  connec- 
tion. "  Work  out  your  own  salvation  with  fear  and 
trembling ;  for  it  is  God  that  worketh  in  you,  both 
to  will  and  to  do  of  his  good  pleasure." 

We  will  now  inquire  in  what  manner  the  duties 
enjoined  in  the  text  are  to  be  performed. 

1.  In  respect  to  the  first  of  these  duties,  viz.  watch- 
fulness—  I  observe,  that  you  are  to  watch  against 
the  occasions  of  temptation. 

There  are  indeed  temptations  of  various  kinds  in- 
volved in  our  providential  allotments :  the  plain  path 
of  duty  is  often  beset  with  them,  so  that  you  cannot 
decline  to  encounter  the  one,  without,  at  the  same 
time,  turning  your  back  upon  the  other.     In  all  cases 


264  DEFENCE     AGAINST 

of  this  kind,  you  are  to  go  forward  unhesitatingly ; 
not  doubling  that  you  are  called  of  God  to  the  con- 
flict, and  that  if  you  arm  yourself  suitably  for  it,  he 
will  give  you  the  victory.  The  occasions  of  tempta- 
tion against  which  you  are  to  watch,  are  of  a  differ- 
ent kind  ;  they  are  needless  occasions  —  those  which 
ofl^er  themselves,  not  in  the  course  of  duty,  but  in  the 
pursuit  of  mere  worldly  pleasure  or  advantage.  For 
instance,  something  presents  itself  to  your  view  as 
an  object  of  desire,  which  is  by  no  means  necessary 
to  your  comfort,  and  which  will  not  contribute,  in 
any  degree,  to  your  usefulness.  But  in  order  to  at- 
tain it,  you  must  place  yourself  in  circumstances  in 
which  you  will  be  exceedingly  liable  to  fall  into  sin. 
The  case  then  is  clear,  that  you  ought  not  to  place 
yourself  in  these  circumstances  ;  for  while  the  good 
to  be  attained  is  little  or  nothing,  the  evil  to  which 
you  are  exposed  may  be  immense.  Or  you  may  think 
to  expose  yourself  to  temptation,  where  there  is  no 
other  purpose  to  be  gained  than  merely  to  test  your 
own  strength  ;  to  secure  to  yourself  the  pleasure  re- 
sulting from  a  victory.  Here  again,  you  place  your- 
self on  the  enemies'  ground  without  a  warrant ;  you 
rush  into  the  field,  before  you  have  orders  from  the 
Captain  of  salvation  ;  and  you  have  nothing  to  ex- 
pect but  that  your  presumption  will  be  punished  by 
an  ignominious  defeat.  I  repeat,  then,  watch  against 
all  needless  occasions  of  temptation.  While  you  are 
careful  not  to  decline  any  conflict  to  which  you  are 
called  in  the  course  of  duty,  be  equally  careful  not  to 
volunteer  your  service  in  this  way  where  there  is  no 
occasion. 


TEMPTATION.  265 

Watch  against  the  power  of  temptation.  I  have 
already  said  that,  in  the  discharge  of  duty,  you  will 
often  necessarily  be  placed  in  circumstances  in  which 
you  may  be  tempted  :  here  then  your  whole  vigi- 
lance is  to  be  put  in  requisition,  that  you  do  not  fall ; 
and  you  have  every  encouragement  to  this  course 
from  the  fact  that  you  are  engaged  in  the  cause  and 
at  the  bidding  of  your  Master.  "  Count  it  all  joy," 
says  the  apostle  James,  "  when  ye  fall  into  divers 
temptations  ;"  i.  e.  if  God  in  his  providence  bring  his 
children  into  temptation,  it  may  be  an  occasion  of 
joy  to  them,  as  furnishing  additional  evidence  of  his 
paternal  kindness  in  bringing  them  through  it,  and 
of  their  renovation.  As  temptation  derives  its  power 
chiefly  from  a  wrong  state  of  the  heart,  it  is  espe- 
cially necessary,  when  you  are  placed  in  these  cir- 
cumstances, that  you  should  keep  your  heart  with 
all  diligence.  You  are  to  cultivate  indeed,  at  all 
times,  that  lively  sense  of  divine  things,  that  spiritual 
and  heavenly  frame  of  feeling,  which  will  be  most 
likely  to  shield  you  from  this  evil ;  but  you  are  to 
take  special  care  to  bring  yourself  under  the  influ- 
ence of  religious  feelings,  as  you  are  about  to  ap- 
proach a  scene  of  temptation.  You  are  to  go  with 
your  whole  soul  bathed  in  the  holy  influences  of  the 
gospel ;  with  that  spirit  which  prompted  the  blessed 
Redeemer,  in  similar  circumstances,  to  say,  "Get  thee 
behind  me,  Satan."  And  if  you  discover  the  least 
drawing  of  your  affections  towards  the  forbidden  ob- 
ject, you  are  to  regard  it  as  the  signal  for  alarm  ;  and 
when  you  have  once  begun  to  dally  with  the  temptation, 
to  institute  the  inquiry  with  yourself  whether  you 
may  yield  to  it  or  not,  or  to  cast  about  you  for  pal- 
23 


266  DEFENCE     AGAINST 

liating  circumstances,  rely  on  it  you  have  already 
begun  to  sink  under  its  power.  Watch,  watch,  my 
young  friends,  against  the  beginning  of  this  evil. 

Watch  unto  prayer. 

Watch  for  opportunities  of  prayer.  It  is  an  im- 
portant part  of  Christian  economy  to  have  stated 
seasons  for  private  devotion ;  for  experience  proves 
that  where  this  duty  is  made  a  matter  of  convenience 
merely,  and  is  left  to  occupy  only  the  remnants  of 
time  which  may  be  occasionally  gathered  up  from 
the  occupations  of  the  world,  there  is  a  chilling  in- 
fluence exerted,  under  which  all  the  graces  of  the 
Christian  languish.  Be  careful,  therefore,  that  you 
have  stated  seasons  for  visiting  your  closet ;  and  let 
your  worldly  concerns  all  be  arranged,  so  far  as 
possible,  with  reference  to  these  seasons.  When  you 
foresee  providential  circumstances  which  will  prevent 
you  from  observing  the  usual  hour,  anticipate  your 
devotions ;  and  when  you  are  prevented  by  some 
unexpected  event,  instead  of  passing  over  the  duty 
for  that  time,  avail  yourself  of  the  first  opportunity 
to  perform  it,  I  know  indeed  that  the  form  of  this 
duty  may  be  observed,  without  the  spirit :  but  if  the 
form  be  habitually  neglected,  it  is  scarcely  too  much 
to  say  that  the  spirit  is  wanting  of  course. 

I  am  aware  that  there  are  many  situations  in 
which  the  discharge  of  this  duty  is  attended  with 
peculiar  difficulties  ;  and  there  is  much  reason  to  fear 
that  many  young  professors,  after  struggling  with 
these  difficulties  for  a  while,  come,  at  length,  to  re- 
gard them  as  constituting  an  apology  for  the  neglect 
of  the  duty  altogether.  Hence,  I  have  no  doubt,  it 
is,  that  many  a  youth  who  once  gave  fair  promise  of 


TEMPTATION.  267 

being  a  devoted  Christian,  has  sunk  into  a  state  of 
spiritual  apathy  so  deep  as  scarcely  to  be  distin- 
guished from  the  lethargy  of  impenitence.  As  you 
would  avoid  this  tremendous  evil,  my  young  friends, 
guard  against  that  neglect  of  secret  devotion,  which 
will  be  sure  to  lead  to  it.  If  your  circumstances 
subject  you  to  peculiar  embarrassment  in  reference 
to  this  duty,  endeavor  to  counteract  their  unfavora- 
ble influence,  by  a  double  degree  of  watchfulness 
and  diligence.  There  is  hardly  any  condition  in 
which  you  will  be  likely  to  be  placed,  but  by  proper 
exertion  you  may  secure  at  least  some  moments 
every  day  for  retirement ;  and  where  this  is  imprac- 
ticable, you  may,  and  ought,  to  lift  up  your  heart  to 
God  in  silent  ejaculations.  If,  in  his  providence,  he 
places  you  in  a  condition  in  which  you  can  commune 
with  him  in  no  other  manner,  such  an  offering,  no 
doubt,  will  be  accepted. 

But  you  are  also  to  watch  for  the  spirit  of  prayer. 
Without  the  spirit  of  devotion,  the  form  is  mere  hy- 
pocrisy ;  though,  as  has  been  already  intimated,  we 
are  not  to  look  for  the  spirit,  where  the  form  is  ha- 
bitually neglected.  It  should  be  your  object  to  watch 
for  this  spirit  constantly ;  not  merely  when  you  go 
into  your  closet,  but  amidst  your  ordinary  cares  and 
occupations.  In  the  workshop,  or  on  the  farm,  or  in 
the  counting-room,  even  in  those  circumstances 
which  would  seem  least  favorable  to  devotional  feel- 
ing, you  may  still  occasionally  retire  within  yourself, 
and  do  something  to  fan  the  sacred  flame.  You 
should  watch  for  this  spirit  in  the  events  of  provi- 
dence, which  either  occur  in  your  experience,  or  fall 
under  your  observation ;  whether  they  are  adapted 


268  DEFENCE     AGAINST 

to  deepen  humility,  to  quicken  faith,  to  nourish  gra- 
titude, or  to  bring  into  exercise  any  other  of  the  ele- 
ments of  devotion.  And  whenever  you  discover  the 
Holy  Spirit's  operation  in  the  silent  movements  of 
your  soul  towards  heaven,  Oh  cherish  this  divine  in- 
fluence with  peculiar  care.  Be  not  satisfied  till  the 
spirit  of  devotion  is  plentifully  shed  abroad  in  your 
heart,  and  your  soul  is  filled  with  all  the  fulness  of 
God. 

Moreover,  you  are  to  watch  for  answers  to  prayer. 
If  you  should  ask  some  signal  favor  of  an  earthly 
superior,  and  it  should  not  be  granted,  you  would 
naturally  be  led  to  inquire  whether  there  were  not 
something  in  the  manner  of  your  asking,  which  pre- 
vented the  bestowment  of  it.  In  like  manner,  if  you 
do  not  receive  the  blessings  which  you  ask  of  God, 
it  may  well  lead  you  to  review  your  prayers  —  espe- 
cially the  spirit  with  which  they  have  been  offered  — 
and  see  w^hether  your  want  of  sincerity,  or  faith,  or 
perseverance,  does  not  constitute  the  grand  obstacle 
to  their  being  answered.  On  the  other  hand,  if  your 
prayers  actually  are  answered,  you  should  notice  it 
as  a  ground  of  thanksgiving  and  encouragement :  if 
you  have  reason  to  believe  that,  in  answer  to  your 
petitions,  some  sore  temptation  which  threatened 
you  has  been  averted,  or  that  you  have  received  an 
increased  measure  of  strength  to  encounter  some 
temptation  into  which  you  have  been  brought,  while 
you  give  God  the  glory,  you  will  feel  new  resolution 
for  your  future  conflicts,  and  new  encouragement  to 
cast  yourself  upon  divine  aid. 

2.  But  the  other  duty  which  the  text  enjoins  as  a 


TEMPTATION.  269 

means   of  defence   against   temptation,   is    -prayer. 
Concerning  this,  let  me  say. 

That  you  are  not  to  pray  that  God  will  not  per- 
mit you  to  fall  into  temptation,  above  what  you  are 
able  to  bear. 

"  In  all  thy  ways  acknowledge  God,  and  He  Avill 
direct  thy  paths."  He  knows  perfectly  what  tempta- 
tions, with  a  given  degree  of  strength,  you  will  be 
able  to  overcome ;  and  he  is  abundantly  able  so  to 
arrange  events  in  his  providence,  that  the  tempta- 
tions to  which  you  are  exposed,  shall  not  exceed 
your  ability  of  resistance.  Let  it  be  your  prayer, 
then,  that  he  will  prevent  you  from  being  placed  in 
circumstances  which  will  involve  temptations  too 
powerful  for  you  ;  and  if  you  should  heedlessly  seek 
such  a  situation,  that  he  will  oppose  insurmountable 
obstacles  to  your  arriving  at  it. 

But,  on  the  other  hand,  you  are  to  pray  that,  if  in 
the  providence  of  God,  you  fall  into  great  tempta- 
tion, you  may  be  prevented,  by  an  increased  degree 
of  grace,  from  falling  before  it.  There  are  some 
cases  in  which  the  temptation  cannot  be  anticipated; 
as  it  results  from  circumstances  into  which  you  are 
brought  contrary  to  your  expectations ;  but  in  such 
cases,  it  is  your  duty  to  send  up  a  silent  petition  to 
God,  that  he  will  grant  you  grace  equal  to  the  exi- 
gency. Other  cases  there  are  in  which  the  tempta- 
tion approaches  gradually,  and  you  have  time  to 
discipline  your  heart,  and  offer  your  prayers,  in  view 
of  it.  But  as  you  are  never  secure  in  this  respect, 
you  are  always  to  pray  for  the  sustaining  and  over- 
coming influences  of  divine  grace ;  to  pray  that 
whatever  may  be  the  character  of  the  temptation 
23* 


270  DEFENCE     AGAINST 

which  you  are  called  to  meet,  you  may  have  strength 
from  on  high  proportioned  to  it.  With  such  prepa- 
ration as  this  for  your  spiritual  conflict,  you  will  be 
in  little  danger  of  being  vanguished.  And  finally, 
you  are  to  pray  that  you  may  he  watchful.  A  spirit 
of  watchfulness,  as  you  have  seen,  is  absolutely  es- 
sential to  preserve  you  from  falling  into  sin ;  and  is, 
therefore,  to  be  regarded  as  a  most  important  bless- 
ing. But,  like  every  other  blessing,  it  must  come 
from  God,  and  must  be  sought  by  prayer.  Let  the 
petition,  then,  often  go  up  from  your  heart,  that  you 
may  be  enabled  to  carry  a  watchful  spirit  with  you 
into  &11  your  intercourse  with  your  fellow-Christians 
and  with  the  world ;  that  you  may  watch  against  the 
occasions  of  temptation,  and  against  its  power ;  that 
you  may  watch  for  opportunities  of  prayer — for  the 
spirit  of  prayer  —  for  answers  to  prayer.  And  if 
you  follow  these  directions,  you  will  find  that  the 
two  duties,  or  rather  the  two  parts  of  the  same  duty, 
which  I  have  been  urging,  will  exert  a  mutually 
favorable  influence  upon  each  other ;  that  while 
watchfulness  will  promote  the  spirit  of  prayer, 
prayer  in  its  turn  will  increase  the  spirit  of  watch- 
fulness ;  and  that  together  they  will  constitute  an 
adequate  defence  against  temptation. 

On  a  review  of  our  subject,  we  remark,  first,  that 
the  Christian  life  is  a  life  of  great  activity.  Is  not 
the  life  of  the  soldier,  stationed  in  an  enemy's  coun- 
try, exposed  to  innumerable  stratagems,  and  often 
called  out  to  battle,  an  active  life  ?  What  say  you 
then  of  the  life  of  the  Christian,  who  has  to  "  wrestle 
not  against  flesh  and  blood"  only,  "but  against  prin- 
cipalities, against  powers,  against  the  rulers  of  the 


TEMPTATION.  271 

darkness  of  this  world,  against  spiritual  wickedness 
in  high  places  ?"  And  if  there  be  occasion  for  every 
Christian  to  be  constantly  active,  in  order  to  prose- 
cute with  success  the  warfare  to  which  he  is  called, 
is  not  this  emphatically  true  of  the  young  Christian, 
who  is  assailed  by  a  thousand  temptations,  and 
yet  is  comparatively  unfurnished  for  the  conflict  ? 
Better  a  thousand  fold  think  to  remain  idle  on  the 
field  of  battle,  or  when  a  band  of  murderers  are 
plotting  for  your  destruction,  than  to  think  to  encoun- 
ter the  enemies  which  the  young  Christian  has  to 
meet,  without  severe  effort. 

But,  though  the  Christian  life  is  a  life  of  activity, 
that  activity  is  itself  a  source  of  enjoyment.  It  is 
not  idleness,  but  exertion — persevering,  successful 
exertion,  which  makes  men  happy.  It  is  the  privi- 
lege of  the  Christian  who  has  triumphed  in  the  con- 
flict with  his  spiritual  enemies,  to  enjoy  a  peaceful, 
grateful,  confiding  state  of  mind,  in  view  of  that 
grace  which  gives  him  the  present  victory,  and  of 
that  glory  which  will  crown  his  final  triumph.  Even 
heaven  itself,  the  abode  of  perfect  happiness,  though 
not  a  scene  of  warfare,  is  a  place  of  activity ;  for  its 
inhabitants  "  rest  not  day  nor  night,"  but  "  give  glory, 
and  honor,  and  thanks,  to  Him  that  sitteth  on  the 
throne,  who  liveth  for  ever  and  ever." 

I  ask  you,  then,  my  young  friend,  in  view  of  the 
consideration  noAV  suggested,  to  examine  anew  your 
claim  to  the  Christian  character.  Is  your  religion  a 
religion  of  indolent  ease,  or  of  vigorous  effort?  Are 
you  satisfied  to  float  down  with  the  current  of  temp- 
tation, or  do  you  exert  yourself  to  the  utmost  to  re- 
sist it?      Do  you  lead  a  life  of  watchfulness  and 


272  DEFENCE     AGAINST 

prayer,  or  are  you  contented  to  leave  open  the  doors 
of  your  heart  to  every  temptation  ?  Be  not  deceived. 
If  the  path  in  which  you  are  walking  is  smoolh  and 
easy,  if  you  find  in  it  little  of  conflict  and  self-denial, 
you  may  imagine  indeed  that  you  have  found  an 
easy  way  to  heaven,  but  take  heed  lest  the  event 
should  prove  that  you  have  been  walking  in  the 
broad  road  to  hell. 

Again :  Learn  from  this  subject,  that  the  Chris- 
tianas actual  strength  is  in  proportion  to  his  sense 
of  weakness.  "When  I  am  weak,"  said  the  apostle, 
"then  am  I  strong;"  and  the  same  spiritual  paradox 
occurs  in  the  experience  of  every  Christian.  Ob- 
serve the  solution  of  it.  When  the  Christian,  look- 
ing round  upon  his  spiritual  enemies,  and  looking 
inward  upon  himself,  feels  his  inability  to  grapple 
with  them  ;  when  he  is  brought  most  deeply  to  realize 
that,  in  his  own  strength,  he  can  do  nothing ,  then 
he  is  induced  to  cast  himself  on  the  boundless  re- 
sources of  God's  grace.  If  left  to  his  own  unassisted 
efforts,  he  feels  that  he  is  as  helpless  as  an  infant ; 
but  girded  with  Omnipotence,  he  can  do  all  things. 
To  a  spirit  of  activity,  then,  my  young  friends,  join 
a  spirit  of  dependence.  Be  fearless  of  temptation 
only  when  you  repose  in  Jehovah  your  strength. 
And  let  every  victory  which  you  gain,  while  it  minis- 
ters to  your  humility  by  reminding  you  of  your  own 
weakness,  carry  your  soul  upward  to  Almighty  God 
in  devout  thanksgiving  for  his  all-conquering  grace. 

Finally :  Happy  they  who  are  trained  up  in  this 
world  of  conflict,  for  a  world  of  glory !  There  are 
those  who  enjoy  far  less  happiness  than  the  Christian, 
who,  by  living  here,  are  prepared  only  for  a  world 


TEMPTATION.  273 

of  despair ;  but  the  Christian,  by  the  warfare  which  he 
maintains,  in  the  strength  of  Almighty  grace,  is  be- 
coming qualified  for  the  everlasting  communion  of 
angels.  Does  the  thought  ever  rise  in  your  heart, 
my  young  friends,  in  some  moments  of  impatience, 
that  these  struggles  with  temptation  are  almost  too 
severe  to  be  endured?  Beyond  that  dark  valley 
which  lies  a  little  way  onward  in  your  path,  and  into 
which  you  will  soon  descend,  there  is  a  bright  region 
of  immortal  glory.  You  cannot  see  it  now  ;  for  the 
darkness  that  hangs  around  that  valley  obstructs 
your  vision ;  but  as  sure  as  you  are  enlisted  in  Jeho- 
vah's service,  you  will  soon  be  there.  And  thence 
you  will  look  back  upon  the  conflicts  of  this  short 
period  of  your  existence,  and  weep,  if  tears  can  be  in 
heaven,  that  you  should  ever  have  felt  a  sentiment 
of  reluctance  at  enduring  them.  Travel  on  then, 
young  Christian ;  for  though  young,  the  hills  of 
Canaan  will  soon  greet  your  longing  eyes.  And  is 
it  so,  that  you  are  so  near  that  bright  inheritance? 
Is  it  so,  that  sweet  fields  beyond  the  swelling  floods, 
watered  by  the  river  of  life,  and  smiling  with  immor- 
tal verdure,  are  so  soon  to  receive  your  weary  feet  ? 
Welcome  then  all  the  horrors  of  this  howling  desert; 
welcome  all  the  fiery  serpents  which  hell  itself  can 
send  out ;  welcome  the  most  rough  and  stormy  pass- 
age over  Jordan,  if  this  brief  hour  of  conflict  is  to 
be  succeeded  by  an  eternity  of  glory  ! 


LECTURE     XIV. 


CHRISTIAN     DECISION 


DANIEL,  III.  18. 

Be  it  known  unto  thee,  O  king,  that  we  will  not  serve  thy  gods,  nor  worship 
thy  golden  image  which  thou  hast  set  up. 

There  is  not  perhaps  recorded  in  the  sacred  vo- 
lume a  more  signal  instance  of  human  pride  and 
impiety,  than  we  find  in  the  narrative  with  which 
our  text  is  connected.  Nebuchadnezzar,  the  haughty 
and  infatuated  king  of  Babylon,  having  greatly  en- 
riched himself  by  his  conquest  of  the  surrounding 
nations,  and  especially  the  Jews,  erected  a  monstrous 
golden  image  to  his  god  Belus  in  the  plain  of  Dura. 
Having  convened  his  princes,  governors,  captains, 
judges,  and  other  officers  under  him,  to  the  dedica- 
tion of  this  idol,  he  issued  a  decree  that,  at  a  certain 
signal,  every  man  should  prostrate  himself  before  it 
in  token  of  adoration  ;  and  that,  if  any  one  refused 
to  obey  the  mandate,  he  should  do  it  at  the  fearful  ex- 
pense of  being  cast  into  a  fiery  furnace.  Shadrach, 
Meshach  and  Abednego,  three  men  who  were  origi- 
nally of  the  princes  of  Judea,  and  were  carried  cap- 
tive to  Babylon  in  their  youth,  refused,  from  con- 
scientious considerations,  to  submit  to  this  horrible 
requisition ;    upon   which    they    were    immediately 


CHRISTIAN     DECISION.  275 

summoned  into  the  king's  presence,  to  answer  for 
their  disobedience.  On  their  appearing  before  him, 
they  were  again  offered  the  alternative  of  rendering 
homage  to  the  idol,  or  of  being  cast  into  the  furnace. 
But  they  hesitated  not  a  moment.  With  a  noble 
firmness  which  could  face  the  frown  of  a  mighty 
monarch,  and  even  the  most  appalling  horrors  of 
martyrdom,  they  replied,  "O  Nebuchadnezzar,  we 
are  not  careful  to  answer  thee  in  this  matter.  If  it 
be  so,  our  God  whom  we  serve  is  able  to  deliver  us 
from  the  burning,  fiery  furnace  ;  and  he  will  deliver 
us  out  of  thy  hand,  O  king.  But  if  not,  be  it  known 
unto  thee,  O  king,  that  we  will  not  serve  thy  gods, 
nor  worship  thy  golden  image  which  thou  hast 
set  up." 

In  the  conduct  of  these  men  on  this  occasion,  we 
have  a  noble  instance  of  genuine  Christian  deci- 
sion. I  design  in  this  discourse  to  avail  myself  of  the 
declaration  in  the  text,  to  recommend  the  cultivation 
of  this  trait  of  character  to  young  Christians.  And 
in  doing  so,  I  will  call  your  attention  briefly  to  its 
nature  and  its  advantages. 

I,  In  respect  to  the  nature  of  Christian  decision, 
I  observe  that  it  is  something  entirely  different  from 
mere  native  firmness  of  character.  Every  one 
knows  that  the  original  constitutions  of  men,  intel- 
lectual and  moral,  as  well  as  physical,  are  exceed- 
ingly diverse.  One,  for  instance,  is  originally  irrita- 
ble ;  another,  so  placid  as  scarcely  to  be  moved  by 
any  provocation.  One  is  constitutionally  ingenuous ; 
another,  inclined  to  concealment :  one  is  timid  and 
wavering ;    another,  firm  and    resolute.     Now  this 


276  CHRISTIAN     DECISION. 

latter  quality,  mere  natural  firmness,  differs  from 
Christian  decision  in  this  important  particular — that 
it  is  not  of  course  subject  to  the  dictates  of  con- 
science, or  directed  by  a  regard  to  duty.  The  reso- 
lution of  the  man  of  the  world  may  prompt  him  to 
deeds  of  injustice,  deeds  of  cruelty,  as  well  as  to 
acts  of  generosity  and  compassion ;  and  where  this 
trait  happens  to  be  associated  with  an  overbearing 
and  revengeful  spirit,  instead  of  being  a  blessing  to  its 
possessor  or  the  world,  it  is  sure  to  be  a  curse  to  both. 
Many  a  bad  man  has  been  a  scourge  to  the  commu* 
nity  in  which  he  has  lived,  and  even  to  the  world, 
who,  without  this  native  heroism  of  character,  would 
have  been  comparatively  harmless. 

Christian  decision  may  be  defined,  in  general,  as 
that  quality  which  resolutely  determines  a  man  to  do 
his  duty,  at  all  times,  without  an  improper  regard 
to  consequences.  What  are  some  of  the  elements  of 
which  this  spirit  is  composed? 

1.  A  clear  conviction  of  duty.  No  man  is  pre- 
pared to  act  at  all,  much  less  with  decision,  so  long 
as  he  is  at  loss  where  the  path  of  duty  lies  ;  and  the 
certain  consequence  of  being  embarrassed  on  this 
point,  will  be,  that  his  efforts,  at  best,  will  be  feeble, 
inconstant,  and  inefficient.  The  very  reflection  that 
he  is  acting  without  a  settled  conviction  of  duty,  and 
still  more,  the  reflection  that  he  may  be  acting  con- 
trary to  the  will  of  God,  taking  it  for  granted  that 
he  is  a  good  man,  will  be  fitted  to  wound  his  con- 
science, and  weaken  his  resolution.  Let  him  then 
who  would  possess  genuine  Christian  decision,  make 
it  his  first  object  to  ascertain  the  path  of  duty.  Let 
him  do  this  by  attentively  considering  the  leadings 


CHRISTIAN     DECISION.  277 

of  God's  providence,  by  faithfully  consulting  an 
enlightened  conscience,  and  above  all  by  earnestly 
looking  for  divine  guidance  and  teaching.  And  hav- 
ing once  gained  a  clear  and  impressive  conviction  of 
what  duty  is,  he  is  prepared  for  resolute  and  decided 
action. 

In  most  cases  in  which  we  are  called  to  act,  the 
path  of  duty,  to  an  honest  and  well  directed  mind,  is 
plain.  For  instance,  when  Nebuchadnezzar  com- 
manded the  three  men  to  worship  his  idol,  there  was 
no  cause  for  a  moment's  hesitation  ;  nor  did  they 
wish  for  a  moment,  to  enable  them  to  decide  that 
they  would  not  do  it.  And  far  the  greater  part  of 
the  cases  of  duty  upon  which  Christians  at  the  pre- 
sent day  have  to  decide,  are  as  clear  as  that  which 
was  presented  to  the  consideration  of  these  men. 
And  where  it  is  otherwise  —  where  there  are  circum- 
stances to  embarrass  us  in  our  inquiries  and  our 
decision,  this  only  constitutes  a  demand  for  more 
earnest  consideration  and  prayer.  It  may  safely  be 
said,  that  there  few  instances  in  which  the  Christian, 
after  using  all  the  means  in  his  power  to  ascertain 
his  duty,  is  still  left  in  the  dark  respecting  it. 

2.  Another  of  the  elements  of  Christian  decision, 
and  that  in  which  it  especially  consists,  is  an  unyield- 
ing purpose  to  act  agreeably  to  our  sincere  and  en- 
lightened convictions.  It  is  one  thing  to  know  what 
we  ought  to  do,  and  quite  a  different  thing  to  do  it ; 
and  it  is  to  little  purpose  that  we  gain  the  knowledge 
of  our  duty,  unless  we  reduce  that  knowledge  to 
practice.  The  individuals  whose  example  is  exhi- 
bited in  our  text,  were  not  only  settled  in  the  con- 
viction that  they  ought  not,  but  in  the  purpose  that 
24 


278  CHRISTIAN     DECISION. 

they  would  not,  bow  down  before  the  idol ;  and  the 
language  in  which  they  refused  to  do  it,  shows  that 
they  were  inflexible  in  their  determination.  And  so 
it  is  with  every  truly  decided  Christian.  You  may 
threaten  him  with  the  loss  of  every  thing  he  holds 
dear  on  this  side  heaven  ;  you  may  kindle  a  fiery 
furnace,  and  tell  him  he  shall  have  his  portion  in  it ; 
you  may  bring  before  him  the  horrors  of  the  pri- 
soner's dungeon,  or  the  martyr's  stake,  and  you  will 
not  shake  his  constancy  in  the  course  of  duty :  there 
is  a  holy  resolution  in  his  soul,  kindled  up  by  the 
breathing  of  God's  Spirit,  which  the  terrors  of  death 
itself  cannot  appal. 

3.  Another  element  of  Christian  decision,  is  a 
firm  confidence  in  God.  This  the  three  men  strik- 
ingly exhibited  in  their  refusal  to  yield  to  the  king's 
impious  command.  What  if  they  should  be  thrown 
into  the  fiery  furnace,  which  was  made  ready  to 
receive  them  ?  They  had  full  confidence  that  their 
God  would  preserve  them  unhurt,  even  amidst  those 
fearful  perils.  And  if  he  did  not,  they  knew  what 
their  duty  was,  and  that  in  some  way  or  other  God 
would  bless  them  in  the  discharge  of  it :  and  they 
doubted  not,  that  if  their  bodies  should  be  consumed 
in  such  a  cause,  they  would  be  abundantly  compen- 
sated for  the  sacrifice  by  the  glories  of  eternity. 
And  what  they  felt  and  exhibited,  was  by  no  means 
peculiar  to  themselves  :  every  truly  decided  Chris- 
tian exemplifies  the  same  spirit.  If  the  duty  to  which 
he  is  called  is  diflficult,  he  confides  in  God  for  grace 
to  enable  him  to  discharge  it.  If  he  is  doubtful  in 
respect  to  consequences,  he  trusts  in  God  to  give 
them  such  a  direction  as  will  be  most  for  his  glory. 


CHRISTIAN      DECISION.  279 

If  he  has  reason  to  believe  that,  in  obeying  the 
divine  will,  he  shall  involve  himself  in  distressing 
worldly  calamities,  here  again  he  confides  in  God 
to  deliver  him  out  of  them  in  his  own  best  time,  or 
to  cause  them  to  work  out  for  him  an  exceeding  and 
eternal  weight  of  glory.  No  one,  accustomed  to 
attempt  the  discharge  of  duty  in  his  own  strength, 
ever  possessed  true  Christian  decision.  A  nobler 
principle  of  action  —  a  constant  reliance  on  the 
Lord  our  strength,  is  absolutely  necessary  to  con- 
stitute the  truly  decided  Christian. 

II.  I  proceed,  secondly,  to  consider  some  of  the 
advantages  which  Christian  decision  secures. 

1.  And,  first,  a  decided  course  is  the  most  safe 
course.  It  was  so  in  the  case  of  the  three  men 
whose  decision  is  exhibited  in  our  text.  There  was 
indeed  in  that  case,  to  the  eye  of  worldly  calculation, 
the  most  appalling  danger  hanging  over  the  path  of 
duty.  Nothing  appeared  but  that  their  lives  were  in 
fearful  jeopardy,  and  that  they  were  on  the  eve  of 
sufl^eriug  a  most  agonizing  death.  The  king's  anger 
was  excited  to  fury,  and  he  commanded  that  the  im- 
pious order  which  he  had  given  for  their  destruction 
should  be  executed  without  delay.  Accordingly  they 
were  thrown  into  the  fiery  furnace  which  was  made 
ready  for  them  ;  and  doubtless  not  the  king  only,  but 
every  one  who  was  present,  expected  to  see  them 
instantly  become  victims  to  the  flames.  And  what 
was  the  result?  Why  that  these  three  men  were 
seen  walking  in  the  midst  of  the  furnace  unhurt,  un- 
der the  protection  of  one  whose  form  is  said  to  have 
been  like  the  Son  of  God ;  and  the  king  rose  up  in 


280  CHRISTIAN      DECISION. 

astonishment,  and  immediately  commanded  them  to 
come  out  of  the  furnace,  acknowledging  the  power 
of  Jehovah  in  their  preservation. 

And  as  it  was  in  that  case,  so  it  is  substantially  in 
all  others — a  decided  course  is  the  safe  course.  Not 
that  Christians,  in  ordinary  cases,  can  expect  a  mira- 
culous interposition  in  their  behalf  when  they  are 
brought  into  circumstances  of  danger  ;  but  God  does 
usually  extend  to  them  his  special  care  and  protec- 
tion. If  difficulties  rise  and  seem  to  hedge  up  their 
path,  they  are  usually  brought  out  of  them  in  some 
way  which  they  had  not  anticipated.  And  even  if 
their  decision  leads  them  to  encounter  death  in  the 
cause  of  duty,  it  is  the  safe  course  still :  for  it  is  most 
emphatically  true  in  this  case,  that  "  he  that  loseth 
his  life  shall  find  it."  It  is  perfectly  safe  to  die  in 
the  cause  of  duty ;  but  it  is  unspeakably  hazardous 
to  live  at  the  expense  of  denying  Christ.  The  three 
men  would  have  been  safe,  in  the  most  important 
sense  of  the  word,  if  the  flames  had  instantly  con- 
sumed them ;  for  that  religion,  on  account  of  which 
they  had  died,  would  have  been  a  certain  passport  to 
heaven.  And  so  is  every  Christian  safe  who  yields 
up  his  life  in  similar  circumstances ;  for  the  crown 
of  martyrdom  here  will  be  exchanged  for  a  crown 
of  glory  hereafter. 

2.  A  decided  course  is  the  most  easy  course.  I 
do  not  intend  here  to  imply  that  a  professing  Chris- 
tian may  not  sometimes,  in  consequence  of  his  deci- 
sion, be  subjected  to  severe  trials ;  or,  on  the  other 
hand,  that  by  a  timid  and  temporizing  course,  he  may 
not  sometimes  avoid  trials :  but  I  mean  that,  on  the 
whole,  the  decided  Christian  will  be  far  less  embar- 


CHRISTIAN      DECISION.  281 

rassed  in  the  discharge  of  duty  than  any  other. 
Would  Nebuchadnezzar,  do  you  imagine,  after  hav- 
ing witnessed  the  decision  of  these  men,  and  the  con- 
sequences of  it,  have  been  likely  to  repeat  the  expe- 
riment which  he  made,  or  to  have  tried  any  other 
means  to  induce  them  to  worship  his  idol?  Would 
he  not  rather  have  abandoned  it  as  a  hopeless  case, 
satisfied  that  they  were  determined  to  adhere  to  the 
worship  of  Jehovah,  and  that  Jehovah  would  as- 
suredly preserve  and  bless  them  in  it?  And  the 
same  effect,  substantially,  is  produced  upon  the  world 
by  every  instance  of  decision  in  Christians.  Let  the 
Christian,  when  the  world  spreads  its  temptations 
before  him,  show  himself  determined  and  able  to  re- 
sist them  ;  let  him,  when  solicited  by  his  former 
careless  associates  to  the  haunts  of  sin,  exhibit  a 
firmness  of  opposition  which  their  cavils,  or  sneers, 
or  flatteries,  do  not  shake ;  and  let  him  repeat  this 
in  a  few  instances,  and  he  will  probably  have  occa- 
sion to  repeat  it  no  more  ;  for  they  will  become 
satisfied  that  their  eflforts  are  unavailing,  and  will 
think  it  best  to  retire  from  the  conflict.  Let  him,  on 
the  other  hand,  when  he  is  tempted,  show  himself 
half  inclined  to  yield  ;  let  him  manifest  a  disposition 
to  conform  to  the  world  so  far  as  he  possibly  can 
without  sacrificing  his  Christian  character:  let  him 
look  with  some  degree  of  indulgence  on  forbidden 
pleasures,  and  often  be  found  amid  scenes  of  thought- 
lessness, and  you  may  rest  assured  that  that  individual 
will  be  perpetually  an  J  painfully  embarrassed.  Ev- 
ery instance  in  which  he  yields  to  the  claims  of  the 
careless  and  wicked  will  encourage  them  to  renew 
their  demands  upon  him ;  and  it  will  be  strange  if 
24* 


282  CHRISTIAN     DECISION. 

they  suffer  him  to  rest,  before  he  has  practically  dis- 
avowed his  regard  for  religion,  and  sunk  the  charac- 
ter of  the  Christian  in  that  of  the  worldling. 

3.  A  decided  course  is  the  most  useful  course. 
This  is  evident  from  the  fact  that  many  of  those  deeds 
which  are  followed  by  the  most  important  and  per- 
manent benefit  to  the  world,  could  never  be  performed 
without  Christian  decision.  Witness,  for  instance, 
the  conduct  of  Moses  in  turning  his  back  upon  the 
rich  temporal  advantages  which  were  held  out  to  him 
as  the  son  of  Pharaoh's  daughter.  Nothing  but 
genuine  decision  could  have  influenced  him  to  the 
course  which  he  adopted  ;  and  yet,  what  immense 
benefits  were  derived  from  his  conduct,  under  God, 
to  the  Jewish  nation  and  to  the  world !  And  what 
was  true  of  the  consequences  of  his  conduct  has 
been  true,  in  a  greater  or  less  degree,  in  thousands 
of  other  cases.  And  besides  this,  the  decided  Chris- 
tian, by  his  general  character,  exerts  an  influence  of 
the  most  salutary  kind,  which  is  peculiar  to  himself. 
All  who  see  him  take  knowledge  of  him  that  he  has 
been  with  Jesus ;  and  wherever  he  goes,  he  leaves 
an  impression  in  favor  of  the  religion  he  professes. 

The  undecided  professor,  on  the  other  hand,  is  con- 
tinually making-  the  cause  of  religion  bleed.  He 
may  indeed,  when  he  is  in  the  company  of  Christians 
alone,  appear  like  a  Christian  :  you  might  even  think 
him  zealous  and  active.  But  in  the  presence  of  the 
world  he  seems  as  indiflerent  to  religion  as  the  world 
itself  If  any  severe  cross  is  to  be  taken  up  in  the 
path  of  duty,  he  has  no  resolution  for  such  a  service. 
What  the  influence  of  such  an  example  and  such  a 
character  must  be,  no  one  can  be  at  loss  to  determine. 


CHRISTIAN     DECISION.  283 

Let  the  appeal  be  to  facts.  Look  around  you, 
and  tell  me  whether  you  really  believe  that  profess- 
ing Christian  exerts  the  happiest  influence,  whose 
life  is  a  perpetual  scene  of  unwarrantable  compli- 
ances with  the  maxims  of  the  world ;  who  dares 
never  to  take  a  decided  stand  on  the  side  of  duty, 
when  duty  happens  to  be  the  unpopular  side  :  or 
whether  it  is  not  he  who  is  steadfast  and  immovea- 
ble ;  who  fearlessly  discharges  the  most  difficult 
duties,  and  resolutely  resists  the  most  powerful  temp- 
tations ?  I  know  there  is  not  one  of  you,  whose 
conscience  must  not  return  an  answer  in  favor  of  the 
decided  Christian. 

4.  A  decided  course  is  the  most  honorable  course. 
That  it  actually  is  so  in  the  view  of  God,  and  all  holy 
beings,  none  can  question  ;  for  the  decided  Christian 
faithfully  conforms  his  conduct  to  God's  will,  and 
makes  it  his  unceasing  object  to  promote  God's 
glory,  and  to  advance  the  interests  of  his  spiritual 
kingdom.  But  I  venture  to  go  farther,  and  assert 
that  he  is  the  most  honorable  man  in  the  view  of  the 
world ;  and  even  of  the  most  wicked  part  of  it.  For 
wicked  men,  let  it  be  remembered,  have  eyes  and 
ears  ;  have  reason  and  conscience ;  and  they  know 
what  is  right  and  what  is  wrong  as  well  as  others. 
I  do  not  say,  indeed,  that  their  hearts  will  relish  the 
decision  of  the  devoted  Christian;  but  I  do  say  that 
their  consciences  will  approve  it :  I  do  say  that  they 
will  have  a  secret  reverence  for  such  a  character, 
corresponding  to  the  contempt  which  they  feel  to- 
wards its  opposite  :  and  there  are  a  thousand  cases 
in  which  they  have  an  opportunity  to  manifest,  and 
actually  do  manifest,  their  preference  in  their  con- 


284  CHRISTIAN    DECISION. 

duct.  If,  for  instance,  the  wicked  man  has  any  im- 
portant trust  which  he  wishes  to  put  in  charge  with 
one  of  his  fellow-men,  to  be  executed  after  he  is 
dead,  rely  on  it  he  will  be  far  more  likely  to  leave  it 
with  the  man  of  unyielding  religious  principles  than 
any  other  person ;  thus  proving  that  the  contempt 
with  which  he  might  sometimes  have  appeared  to 
regard  such  a  character  was  mere  affectation ;  and 
that  he  actually  regarded  it  with  respect  and  vene- 
ration. 

5.  A  decided  course  is  the  most  happy  course.  It 
is  so,  because  it  is  the  only  course  that  keeps  a  man 
on  good  terms  with  his  own  conscience  ;  and  without 
an  approving  conscience,  the  universe  could  not 
make  him  happy.  Just  in  proportion  as  a  professing 
Christian  is  undecided,  he  loses  the  approbation  of 
his  conscience,  and  of  course,  in  the  same  degree, 
forfeits  his  enjoyment. 

Moreover,  it  is  a  source  of  rich  enjoyment  to  the 
decided  Christian,  to  see  the  benefits  which  result 
from  his  decision ;  the  influence  which  he  thereby 
exerts  in  building  up  the  cause  of  Christ.  It  is  a 
delightful  reflection  that,  in  all  his  eflx)rts,  God  is 
glorified  in  some  way  or  other ;  and  that  he  may 
hope  to  be  instrumental  in  saving  souls  from  death, 
and  hiding  a  multitude  of  sins. 

By  maintaining  a  decided  character,  the  Christian 
also  lays  a  foundation  for  a  peaceful  and  happy 
death.  He  may  expect  indeed  that  large  measures 
of  peace  and  comfort  will  be  granted  him  from  above, 
during  his  life,  but  especially  has  he  a  right  to  ex- 
pect that  this  will  be  realized  when  flesh  and  heart 
are  failing.     Not  that  any  thing  which  he  has  done 


CHRISTIAN     DECISION.  285 

will  be  regarded  as  constituting  the  least  part  of  the 
ground  of  his  acceptance:  still  he  will  look  back  — 
and  he  will  have  a  right  to  look  back  —  upon  his  life, 
with  gratitude  to  that  God  who  has  enabled  him  to 
stand  firm  amidst  all  the  temptations  to  which  he 
has  been  exposed,  and  with"  joy  unspeakable,  that 
his  imperfect  services  may  be  crowned  with  the  be- 
nedictions of  his  Lord.  It  was  especially  this  trait 
of  character  upon  which  we  have  been  meditating, 
that  put  such  rapture  and  triumph  into  the  dying  ex- 
pressions of  the  apostle:  —  "I  have  fought  a  good 
fight,  I  have  finished  my  course,  I  have  kept  the 
faith  :  henceforth,  there  is  laid  up  for  me  a  crown  of 
righteousness,  which  the  Lord,  the  righteous  Judge, 
will  give  me  at  that  day." 

And  as  a  decided  course  is  the  most  happy  in  its 
progress,  it  is  also  the  most  happy  in  its  result; 
for  though  the  rewards  of  eternity  will  be  of  rich 
grace,  yet  they  Avill  be  proportioned  to  the  zeal  and 
fidelity  which  have  here  marked  the  Christian's 
labors.  While  the  timid  and  worldly-minded  Chris- 
tian (if  the  expression  be  not  a  solecism)  will  be 
saved  so  as  by  fire,  the  truly  decided  one  will  have 
an  abundant  entrance  ministered  to  him  into  the 
kingdom  of  our  Father ;  nay,  he  will  shine  as  the 
brightness  of  the  firmament  and  as  the  stars  for  ever 
and  ever. 

Enough,  I  trust,  has  been  said,  my  young  friends, 
to  convince  you  that  decision  in  your  religious  course 
is  most  intimately  connected  with  your  usefulness, 
your  comfort,  and  your  character :  let  me  now  con- 
clude with  a  single  remark  —  it  is  that  if  you  do  not 
become  decided  now,  there  is  little  prohability  that 


286  C  II  R  I  S  T  I  A  N     D  E  C  I  S  I  O  N  . 

you  ever  will.  Decided  indeed  you  must  be,  in  a 
degree,  or  you  cannot  be  a  Christian  ;  but  I  speak 
here  of  that  degree  of  decision  which,  according  to 
the  common  understanding  of  the  term,  shall  entitle 
you  to  be  considered  a  decided  Christian.  And  I 
repeat,  unless  you  acquire  this  character  now,  at  the 
commencement  of  your  Christian  course,  there  is 
little  reason  to  believe  that  you  ever  will  acquire  it: 
because  every  step  that  you  take  in  the  way  of  con- 
formity to  the  world,  will  multiply  the  temptations 
around  you,  and  will  diminish  your  strength  of  re- 
sistance. On  the  other  hand,  if  you  begin  right,  and 
fix  upon  an  elevated  standard  of  duty,  though  it  may 
cost  you  a  severe  effort  at  first,  your  course  will  soon 
become  easy  and  delightful.  Dare  then,  my  young 
friends,  to  do  your  duty  at  all  times  and  at  all 
hazards.  Never  be  afraid  to  stand  alone  in  a  good 
cause.  If  the  world  spreads  before  you  its  brilliant 
and  tempting  scenes,  remember  that  you  are  not  of 
the  world,  and  that  you  are  to  have  no  communion 
with  its  sinful  pleasures.  When  difiiculties  and  trials 
throng  the  path  of  duty,  remember  that  you  have  pro- 
fessed to  be  a  disciple  of  the  Lord  Jesus,  and  that  the 
motto  of  a  disciple  is  "self-denial."  In  short,  wher- 
ever you  are,  whether  among  the  friends  or  the  ene- 
mies of  Christ,  act  consistently  with  your  profession 
and  your  hopes.  In  this  way,  you  will  secure  to 
yourself  the  full  amount  of  blessing  which  religion 
is  fitted  to  impart.  In  this  way,  you  will  travel  on- 
ward to  the  grave,  cheered  by  the  tokens  of  God's 
gracious  presence  ;  and  beyond  it,  you  will  walk 
over  the  plains  of  immortality,  in  the  full  radiance 
of  the  Redeemer's  throne. 


'^^ 


LECTURE    XV. 


GROWTH      IN     GRACE 


2d  PETER,  III.  18. 
Grow  in  grace. 

It  is  an  error  common  with  young  Christians, 
that  when  the  first  joys  of  a  renovated  state  have 
passed  away,  the  current  of  their  affections  sets 
back  strongly  towards  the  world.  Judging  from 
their  appearance,  in  many  instances,  we  should  say 
that  they  gave  little  promise  of  being  faithful  soldiers 
of  the  cross  ;  that  instead  of  guarding  more  closely 
against  their  spiritual  enemies,  and  girding  them- 
selves more  thoroughly  for  conflict,  they  were  cast- 
ing from  them  the  armor  with  which  they  were 
actually  furnished,  and  dismissing  the  sentinels  al- 
ready stationed  at  the  door  of  their  hearts.  They 
would  seem  to  be  acting  upon  the  conviction  that 
the  course  of  exercises  through  which  they  had 
passed,  constituted  certain  evidence  of  regeneration; 
and  that  regeneration  not  only  begins,  but  completes, 
their  preparation  for  heaven. 

Our  text  is  adapted,  my  young  friends,  to  guard 
you  against  this  mistaken  view  of  the  religious  life. 
It  clearly  implies  that  regeneration  is  but  the  begin- 


288  GROWTH     IN     GRACE. 

ning  of  religion  in  the  heart,  and  of  course  leaves 
the  subject  of  it  but  partially  sanctified ;  that  the 
Christian  life  is  a  life  of  constant  improvement,  and 
that  this  improvement  is  intimately  connected  with 
our  own  exertions.  It  is  the  design  of  this  discourse 
to  illustrate  the  nature,  the  means,  the  importance  of 

GROWTH  IN  GRACE. 

I.    What  is  it  to  grow  in  grace  1 

The  word  grace  is  used  in  the  New  Testament 
with  various  shades  of  meaning  ;  but  in  the  text  it 
evidently  denotes  practical  piety,  or  the  religion  of 
the  heart  and  life.  To  grow  in  grace,  therefore,  is, 
in  general,  to  make  progress  in  religion, 

More  particularly, 

1.  It  is  implied  in  this  duty,  that  you  grow  not 
merely  in  the  means  of  religion,  but  in  religion 
itself. 

The  use  of  means  always  supposes  that  there  is 
an  end  to  be  attained  ;  and  this  holds  true  in  respect 
to  religion,  as  Avell  as  any  thing  else.  But  it  would 
seem  that  this  connection  between  the  means  and 
the  end,  is,  by  many  professed  Christians,  in  a  great 
measure,  overlooked  ;  and  that,  for  the  actual  attain- 
ment of  grace,  they  substitute  the  means  by  which  it 
is  to  be  attained.  In  the  regularity  of  their  attend- 
ance on  relig'ous  services,  they  seem  practically  to 
forget  the  purpose  for  which  these  services  were  de- 
signed ;  so  that,  instead  of  ministering  to  the  growth 
of  religion,  they  serve  only  to  cherish  a  spirit  of  self- 
righteousness.  Think  not  that  I  would  discourage 
the  most  diligent  use  of  means :  I  would  only  put 
you    on  your  guard  against  defeating  the  purpose 


GROWTH     IN     GRACE.  289 

for  which  they  are  designed,  by  an  improper  use  of 
them.  Let  them  be  used,  and  used  daily  ;  but  let  it 
be  with  reference  to  the  attainment  of  an  end  —  the 
promotion  of  religion  in  the  heart  and  life  ;  and  so 
long  as  this  purpose  is  not  answered,  remember  that 
they  have  not  exerted  their  proper  influence.  When 
the  effect  of  them  is  to  increase  your  love  to  God 
and  man,  to  quicken  your  faith,  to  deepen  your  hu- 
mility, and  to  cause  you  to  abound  more  and  more 
in  every  Christian  virtue,  then,  and  only  then,  is 
their  legitimate  purpose  accomplished. 

Growth  in  grace,  then,  you  perceive,  involves  not 
only  a  diligent  use  of  the  means  of  grace,  but  also 
the  attainment  of  the  end  for  which  these  means 
were  designed.  While  the  end  is  not,  at  least  in  the 
ordinary  course  of  providence,  to  be  attained  without 
the  means,  the  means  are  of  no  importance,  except 
from  their  connection  with  the  end.  He  who  grows 
in  grace  in  the  use  of  the  one,  attains  the  other. 

2.  The  duty  which  we  are  contemplating,  implies 
that  you  grow,  not  in  some  particular  parts  of  reli- 
gion only,  but  in  every  part. 

The  Christian  character,  though  made  up  of  a 
variety  of  graces  and  virtues,  is  a  well  proportioned 
and  beautiful  whole.  But  as  there  is  a  strong  dis- 
position to  separate  the  means  and  the  end  in  the 
religious  life,  there  is  a  similar  propensity  often 
manifested  to  deform  the  Christian  character,  by 
neglecting  to  cultivate  some  of  the  traits  of  which  it 
is  composed.  Hence  we  often  see  professed  Chris- 
tians, who,  in  some  respects,  seem  to  be  closely  con- 
formed to  the  gospel  standard,  who  yet  in  others 
exhibit  so  little  of  the  spirit  of  Christ,  as  to  occasion 
25 


290  GROWTH     IN     GRACE. 

distressing  doubts  whether  they  are  really  his  dis- 
ciples. Now,  if  you  would  comply  with  the  duty 
enjoined  in  the  text,  you  must  guard  against  this  evil. 
You  need  not  indeed  fear  that  you  shall  superabound 
in  any  of  the  virtues  of  the  gospel ;  but  take  heed 
that  there  be  none  in  which  you  are  deficient.  Let 
your  standard  of  piety  be  as  elevated  as  it  may — but 
let  your  Christian  character  rise  in  just  and  beautiful 
proportions. 

3.  The  duty  enjoined  in  the  text,  moreover,  im- 
plies that  you  should  grow  in  religion,  not  at  parti- 
cular times  only,  but  at  all  times. 

There  is,  I  fear,  an  impression  too  common  among 
young  Christians,  that  the  religious  character  is  to 
be  formed  chiefly  from  the  influence  of  great  occa- 
sions. When,  for  instance,  they  are  visited  by  severe 
afliiction,  they  feel  that  it  is  a  time  for  diligently 
cultivating  religion ;  but  let  the  rod  of  God  be  with- 
drawn, and  they  too  commonly  relapse  into  a  state 
of  comparative  indolence.  Or  let  there  be  a  revival 
of  religion  in  their  immediate  neighborhood  —  and 
you  will  see  them  coming  forth  to  the  work  in  a 
spirit  of  humility  and  self-denial ;  but  let  careless- 
ness resume  its  dominion  over  the  surrounding  mul- 
titude, and  they  too,  in  many  instances^  will  be  seen 
settled  down  to  a  point  of  freezing  indiflerence. 
They  doubt  not  that  it  is  the  duty  of  Christians  to 
make  progress  in  religion ;  but  they  seem  to  imagine 
that,  by  extraordinary  diligence  at  one  time,  they 
may  atone  for  some  degree  of  negligence  at  another. 
Now  we  do  not  deny  that  there  are  occasions  in  the 
Christian's  life,  and  among  them  those  to  which  we 
have  referred,  which  are  peculiarly  favorable  to  his 


GROWTH      IN     GRACE.  291 

improvement,  and  for  which  he  ought  diligently  to 
watch ;  but  the  notion  against  which  we  protest  is, 
that  there  is  any  period,  in  which  he  may  fold  his 
hands  in  indolence.  While  you  are  to  improve,  with 
special  care,  those  seasons  which  furnish  peculiar 
advantages  for  the  cultivation  of  piety,  remember 
that  religion  is  to  be  the  work  of  every  day;  that  in 
seasons  of  prosperity  as  well  as  of  adversity,  in  sea- 
sons of  coldness  as  well  as  of  revival,  in  every  con- 
dition in  which  you  may  be  placed,  you  are  bound 
to  grow  in  grace. 

II.  If  such  be  the  nature,  we  will  now  inquire, 
secondly,  what  are  the  means  of  growth  in  grace. 
These  are  very  numerous :  we  will  specify  some  of 
the  more  prominent. 

1.  We  notice,  first,  the  private  duties  of  religion, 
comprehending  meditation,  prayer,  and  reading  the 
scriptures. 

I  would  say,  in  general,  in  respect  to  all  these 
duties,  that,  before  you  approach  them,  you  should 
throw  down  the  burden  of  worldly  care  and  vexation. 
The  bird  which  possesses  the  fleetest  wing  will  never 
fly,  if  she  is  oppressed  with  an  insupportable  load ; 
neither  will  the  soul  ever  mount  up  to  heaven  in  its 
contemplations,  until  it  has  broken  away  from  earthly 
encumbrances.  You  should  address  yourself  to  these 
duties  with  great  seriousness ;  for  they  bring  you  into 
the  immediate  presence  of  God,  on  an  errand  which 
deeply  involves  your  immortal  interests ;  and  the 
absence  of  a  serious  spirit  converts  the  external  act 
into  the  most  impious  mockery.  Moreover,  they 
should  all  be  performed,  as   I  have  elsewhere  had 


292  GROWTH      IN     GRACE. 

occasion  to  remark  in  respect  to  one,  at  stated  sea- 
sons ;  and  especially  in  the  morning  and  evening  of 
each  day.  But  the  performance  of  these  duties  at 
stated  seasons,  should  not  supersede  the  occasional 
performance  of  them.  As  the  circumstances  in  which 
you  are  placed,  may  furnish  opportunity,  or  suggest 
occasion,  for  private  religious  exercises,  you  should 
consider  it  at  once  your  duty  and  your  privilege  to 
engage  in  them. 

We  will  dwell,  for  a  moment,  a  little  more  parti- 
cularly on  these  several  duties. 

Of  religious  meditation,  considered  as  a  means  of 
growth  in  grace,  it  may  be  remarked  that  it  is  not 
merely  a  speculative,  but  practical  exercise  ;  the  ob- 
ject of  it  is,  not  merely  to  discover  truth,  but  when 
discovered,  to  turn  it  to  some  practical  advantage.  If, 
for  instance,  the  mind  dwells  on  the  infinite  greatness 
and  majesty  of  God,  the  heart  kindles  with  a  senti- 
ment of  holy  admiration.  If  the  mind  contemplates 
the  unparalleled  love  and  mercy  of  God,  the  heart 
glows  with  a  spirit  of  devout  gratitude.  If  the  mind 
contemplates  the  depravity  and  ruin  of  man,  and 
particularly  if  it  turns  its  eye  inward  on  personal 
guilt,  the  bosom  heaves  with  emotions  of  godly  sor- 
row. And  so  in  respect  to  every  other  subject  to 
which  the  thoughts  may  be  directed — the  mind  con- 
templates them  not  as  subjects  of  abstract  specula- 
tion, but  of  personal  interest. 

The  subjects  proper  to  exercise  the  mind  in  medi- 
tation, are  almost  infinitely  various.  Whatever  God 
has  revealed  to  us,  whether  through  the  medium  of 
his  works,  his  ways,  or  his  word,  may  form  a  profit- 
able theme  of  contemplation  for  the  Christian.    "  The 


GROWTH     IN     GRACE.  293 

heavens  declare  the  glory  of  God,  and  the  firmament 
sheweth  his  handy  work."  The  system  of  provi- 
dence also  exhibits  a  constant  divine  agency,  and  in 
the  minutest,  as  Avell  as  in  the  greatest,  events  pre- 
sents an  impressive  view  of  the  character  of  God. 
And  while  the  dispensations  of  providence  in  general 
furnish  suitable  subjects  of  reflection,  this  is  espe- 
cially true  of  those  events  which  more  immediately 
respect  ourselves  ;  whether  they  assume  the  form 
of  mercies  or  afliictions.  But  the  Bible  is  an  inex- 
haustible treasury  of  truth :  it  contains  things  into 
which  even  angels  desire  to  look  ;  and  which  will  no 
doubt  awaken  the  interest,  and  employ  the  curiosity, 
of  angels  for  ever.  Our  own  character  and  condition 
also,  constitute,  though  not  one  of  the  most  pleasant, 
yet  to  us  one  of  the  most  important,  subjects  of  me- 
ditation>  From  these  various  sources,  then,  you 
may  derive  materials  for  religious  contemplation ; 
and  who  will  not  say  that  here  is  enough  to  employ 
the  mind  in  all  the  circumstances  and  periods  of  its 
existence  ? 

One  of  the  most  important  forms  of  the  duty  of 
which  I  am  speaking  is  self-examination ;  or  medi- 
tating upon  ourselves  with  a  view  to  ascertain  our 
own  character  and  condition.  You  are  to  examine 
yourself  in  respect  to  your  sins;  the  sins  of  your 
whole  life ;  the  sins  of  particular  periods,  especially 
of  each  passing  day ;  the  sins  which  most  easily  beset 
you ;  and  all  the  circumstances  of  aggravation,  by 
which  your  sins  have  been  attended.  You  are  to 
examine  yourself  in  respect  to  your  spiritual  wants  ; 
to  inquire  in  which  of  the  Christian  graces  you  are 
especially  deficient ;  through  what  avenue  the  world 
25* 


294  GROWTH      IN     GRACE. 

assails  you  most  successfully;  and,  of  course,  at  what 
point  you  need  to  be  most  strongly  fortified.  You 
are  to  examine  yourself  in  respect  to  your  evidences 
of  Christian  character :  to  inquire  whether  you  have 
really  the  spirit  of  Christian  obedience,  and  whether 
that  spirit  is  daily  gaining  strength.  This  inquiry 
is  to  be  conducted  with  great  vigilance ;  otherwise, 
the  heart  is  so  deceitful,  that  you  will  deceive  your- 
self in  the  very  attempt  to  avoid  being  deceived.  It 
must  be  prosecuted  with  unyielding  determination  ; 
for  the  work  is  in  itself  so  difficult,  and,  withal,  the 
discoveries  which  must  result  from  it  so  painful,  that, 
without  this  spirit,  it  will  inevitably  be  abandoned. 
You  must  refer  your  character  to  the  scriptural 
standard ;  to  the  law,  if  you  would  ascertain  the  ex- 
tent of  your  departure  from  duty ;  to  the  gospel,  if 
you  would  test  your  claim  to  the  Christian  character. 
And  finally,  in  the  spirit  of  humble  dependence,  let 
all  your  efforts  be  accompanied  and  crowned  by  the 
prayer — "Search  me,  O  God,  and  know  my  heart; 
try  me,  and  know  my  thoughts  ;  and  see  if  there  be 
any  wicked  way  in  me,  and  lead  me  in  the  way  ever- 
lasting." 

The  importance  of  self-examination,  and  of  the 
more  general  duty  of  meditation,  of  which  this  is  a 
part,  as  a  means  of  growth  in  grace,  it  is  not  easy 
adequately  to  estimate.  Meditation  is  necessary  not 
only  as  a  preparation  for  prayer,  but  as  entering 
essentially  into  the  nature  of  prayer  ;  nay,  it  is 
essential  to  every  act  of  faith ;  it  is  the  exercise  by 
M^hich  the  soul  digests  all  the  spiritual  food  which  it 
receives.  Moreover,  it  is  of  great  importance,  as 
tending  to  promote  spiritual  economy.     How  many 


GROWTH     IN      GRACE.  295 

hours,  and  days,  and  years,  of  the  Christian's  life, 
are  lost,  and  worse  than  lost,  from  the  fact  that  his 
mind  has  not  been  disciplined  to  a  habit  of  medita- 
tion. No  inconsiderable  part  of  your  whole  time  is 
passed  in  solitude ;  many  of  these  hours,  at  least, 
might  be  redeemed  by  meditation,  for  purposes  of 
religious  improvement  You  may  meditate  not  in 
the  closet  only,  but  in  the  field  or  the  work-shop,  in 
the  lonely  walk  or  the  midnight  hour ;  you  may 
meditate  in  circumstances  in  which  you  can  do 
nothing  else;  and  thus,  by  this  sweet  and  silent 
exercise  of  the  soul,  you  may  keep  yourself  con- 
stantly under  a  sanctifying  influence. 

In  respect  to  the  duty  of  private  prayer,  much  of 
what  might  here  naturally  be  said,  has  been  antici- 
pated in  another  discourse.  Let  me  only  add,  that 
your  private  addresses  at  a  throne  of  grace  should 
he,  in  a  high  degree,  particular ;  and  should  con- 
template even  the  most  minute  circumstances  of 
your  condition.  In  social  and  public  prayer,  our 
petitions  are  necessarily,  in  some  degree,  of  a  general 
character ;  as  they  embrace  wants  which  each  indi- 
vidual has,  in  common  with  many  others.  But  every 
Christian's  experience  has  something  in  it  peculiar; 
and  not  only  so,  but  it  is  subject  to  constant  varia- 
tion ;  and  it  is  in  the  devotions  of  the  closet  alone, 
that  this  variety  of  experience  can  be  distinctly 
recognised.  Endeavor,  then,  by  previous  medita- 
tion, to  gain  an  accurate  knowledge  of  your  necessi- 
ties and  sins,  on  the  one  hand,  and  a  deep  impression 
of  the  mercies  which  you  have  received,  on  the  other; 
and  by  thus  communing  with  your  own  heart,  you 
will  be  prepared  for  close  and  particular  communion 


296  GROWTH     IN     GRACE. 

with  God.  In  reviewing  a  given  period,  do  you  find 
that  you  have  been  betrayed  into  levity  of  conver- 
sation or  deportment ;  or  that  you  have  remained 
silent,  where  you  ought  to  have  dropped  a  word  in 
behalf  of  the  cause  of  Christ?  Do  you  find  that 
your  thoughts  have  been  wandering  on  forbidden 
objects  ;  or  that  you  have  yielded  to  the  influence  of 
some  evil  passion  —  have  indulged  in  discontent, 
envy,  pride,  or  revenge  ;  or  that,  from  the  want  of 
vigilance,  you  have  been  overcome  by  some  sudden 
temptation  ?  Let  all  this  be  a  matter  of  distinct  and 
solemn  confession  in  your  closet.  Or  have  you  re- 
ceived some  signal  manifestation  of  God's  kindness 
in  preserving  you  from  temptation,  or  strengthening 
you  for  arduous  duties,  or  imparting  new  vigor  to 
your  religious  afllections,  and  thus  brightening  your 
hope  of  heaven?  Let  these,  and  all  other  private 
blessings,  be  a  subject  of  devout  thanksgiving  in 
your  closet.  Or  do  you  find  that  you  have  easily 
besetting  sins  ;  or  that  duties  await  you,  which  must 
involve  great  self-denial ;  or  that  temptations  are 
about  to  throng  upon  you,  which  mere  human  reso- 
lution can  never  sucessfully  oppose  ?  In  the  closet 
you  are  to  seek  for  grace  accommodated  to  these 
and  all  other  exigencies  of  your  spiritual  condition. 
In  short,  here  you  are  to  unburden  your  whole  soul 
with  the  confidence  of  a  child.  You  have  sins,  and 
sorrows,  and  wants,  which  it  might  be  neither  desir- 
able nor  proper  that  you  should  bring  before  the 
world :  but  there  is  not  a  sin  of  which  you  are 
guilty,  which  you  are  not  encouraged  here  to  con- 
fess :  not  a  sorrow  can  agitate  your  breast,  but  you 
may  venture  here  to  tell  it  to  a  compassionate  God : 


G  R  0  W  T  H     IN     G  R  A  C  E  .  297 

not  a  want  can  you  feel,  but  you  may  here  ask  with 
confidence  to  have  it  supplied.  Let  the  exercise  of 
private  prayer  be  conducted  in  the  manner  which 
has  now  been  described,  and  it  cannot  fail  to  exert 
a  powerful  influence  in  making  you  holy.  But  in 
proportion  as  it  becomes  general — overlooking  the 
more  minute  circumstances  of  your  condition,  it  will 
degenerate  into  formality,  and  thus  defeat  the  great 
end  which  it  is  designed  to  accomplish. 

Closely  connected  with  private  prayer,  as  a  means 
of  growth  in  grace,  is  reading  the  scriptures. 
"  Sanctify  them  through  thy  truth,"  is  part  of  the 
memorable  prayer  which  our  Lord  offered  in  behalf 
of  his  disciples,  a  little  before  he  left  the  world  ; 
and  the  sentiment  which  it  contains,  has  been  veri- 
fied in  the  experience  of  every  Christian  from  that 
hour  down  to  the  present.  Not  only  is  the  word  of 
God  the  incorruptible  seed  of  the  renewed  nature, 
but  it  is  that  from  which  the  spiritual  principle  de- 
rives its  nourishment ;  and  accordingly  we  find  that 
those  who  have  attained  the  most  commanding 
stature  in  piety,  are  those  who  have  drawn  most 
largely  from  this  storehouse  of  spiritual  bounty. 
But  in  order  that  you  may  realize  the  benefit  which 
this  exercise  is  adapted  to  secure,  you  must  read  the 
word  of  God  with  devout  and  earnest  attention; 
for  like  the  food  which  nourishes  the  body,  it  must 
be  digested  in  order  to  its  being  a  means  of  nourish- 
ment to  the  soul.  You  must  regard  it  as  the  word 
God ;  with  the  most  reverent  regard  for  its  Author ; 
with  a  firm  persuasion  that  it  contains  the  words  of 
eternal  life ;  and  with  a  conscience  lying  open  to  the 
authority  of  Him  who  speaks  in  it.     You  must  read 


298  GROWTH     IN     GRACE. 

it  as  being-  addressed  particularly  to  yourself;  must 
apply  what  you  read  for  your  personal  instruction 
or  admonition,  as  truly  as  if  it  had  been  spoken  im- 
mediately to  you  by  a  voice  from  heaven.  You 
must  read  it  with  a  spirit  of  dependence  on  God,  as 
the  author  of  all  holy  illumination ;  often  sending 
up  the  prayer  — "  Open  thou  mine  eyes,  that  I  may 
behold  wondrous  things  out  of  thy  law."  Read  the 
Bible  in  this  way,  my  young  friends,  and  while  new 
glories  will  constantly  be  unfolding  to  your  delighted 
vision,  as  the  stars  thicken  upon  the  eye  at  evening ; 
the  principle  of  spiritual  life  will  be  continually 
growing  more  vigorous,  and  the  evidence  of  your 
title  to  heaven  more  unquestionable. 

In  connection  with  reading  the  scriptures,  I  may 
mention  reading  other  hooks  also,  of  a  serious  and 
practical  nature.  There  are  books  which  are  de- 
signed immediately  to  illustrate  the  meaning,  and  to 
exhibit  the  harmony,  of  the  scriptures.  There  are 
other  books  whose  more  immediate  object  is  to  pre- 
sent a  detailed  view  of  the  doctrines  of  the  Bible ; 
to  show  their  connection  with  each  other,  and  their 
practical  bearings  both  upon  God  and  man.  And 
there  are  other  books  still,  which  are  especially  fitted 
to  awaken  and  cherish  a  spirit  of  devotion ;  to  with- 
draw the  soul  from  the  influence  of  external  objects, 
and  to  bring  it  to  commune  with  spiritual  and  invisi- 
ble realities.  Books  of  either  of  the  kinds  to  which 
I  have  now  referred,  you  may  read  with  much  ad- 
vantage; though  you  are  always  to  recollect  that, 
as  the  productions  of  uninspired  men,  they  are  to  be 
tried  by  the  law  and  the  testimony.     They  are  the 


GROWTH     IN     GRACE.  299 

lesser  lights  in  religion,  which  borrow  all  their  lustre 
from  the  sun. 

It  deserves  here  to  be  remarked,  that  the  different 
private  exercises  of  which  I  have  spoken,  are  inti- 
mately connected,  and  are  fitted  to  exert  a  mutually- 
favorable  influence  on  each  other.  Meditation,  while 
it  composes  the  mind  to  a  devotional  frame,  and 
brings  before  it  subjects  for  prayer,  applies  the  truths 
of  God's  Word  as  means  of  sanctification.  Prayer 
not  only  leaves  the  soul  in  a  state  most  favorable  to 
meditation,  but  spreads  over  the  sacred  page  an  il- 
luminating and  heavenly  influence.  Reading  the 
Scriptures  at  once  furnishes  materials  for  meditation, 
and  kindles  the  spirit,  while  it  supplies  the  language, 
of  prayer.  Let  these  several  duties,  then,  be  joined 
together,  so  far  as  possible,  in  your  daily  practice; 
and  while  each  will  contribute  to  render  the  others 
more  interesting  and  profitable,  they  will  together 
exert  a  powerful  influence  in  your  Christian  im- 
provement. 

2.  Another  important  means  of  growth  in  grace,  is 
Christian  intercourse.  The  utility  of  social  inter- 
course has  been  felt  in  every  department  of  know- 
ledge and  action.  He  who  desires  to  make  distin- 
guished attainments  in  any  thing,  can  scarcely  fail 
highly  to  estimate  the  society  of  kindred  minds  en- 
gaged in  a  similar  pursuit ;  and  accordingly  we  find 
that  some  of  the  most  brilliant  discoveries  in  science 
have  resulted  from  the  intercourse  which  great  minds 
have  had  with  each  other.  And  as  it  is  with  other 
things,  so  is  it  with  religion  —  hardly  any  thing  can 
serve  more  effectually  to  invigorate  our  religious 
affections,  or  to  heighten  the  interest  with  which  we 


300  GROWTH     IN     GRACE. 

regard  the  objects  of  faith,  than  a  close  and  fraternal 
intercourse  with  Christian  friends ;  whereas,  the 
neglect  of  such  intercourse  is  at  once  a  cause  and  a 
symptom  of  spiritual  declension. 

That  your  intercourse  with  Christian  friends  may 
be  profitable,  let  it  he  frequent.  Every  consideration 
which  should  induce  you  to  cultivate  this  intercourse 
at  all,  should  induce  you  to  engage  in  it  frequently  : 
and  besides,  if  religion  is  made  the  topic  of  con- 
versation only  at  distant  intervals,  the  almost  certain 
consequence  will  be  that  such  conversation  will  never 
awaken  much  interest,  or  be  prosecuted  with  much 
advantage  ;  whereas,  by  being  frequently  introduced, 
it  can  hardly  fail,  through  the  influence  of  habit,  on 
the  one  hand,  and  an  increased  degree  of  religious 
feeling  on  the  other,  to  become  a  most  pleasant  and 
edifying  exercise.  Let  a  few  Christian  friends  ap- 
propriate an  hour  of  each  week  to  the  interchange 
of  pious  sentiments  and  feelings,  to  compare  with 
each  other  their  spiritual  progress,  and  to  strengthen 
each  other  for  their  spiritual  conflicts,  and  let  this 
exercise  be  continued  regularly  and  perseveringly, 
and  you  may  expect  that  its  influence  will  be  felt  in 
a  rapid  and  vigorous  growth  of  piety.  The  place  of 
such  a  meeting  will  soon  come  to  be  regarded  as  a 
bethel ;  and  the  hour  consecrated  to  it  will  be  hailed 
with  devout  joy  and  gratitude.  But  these  are  by  no 
means  the  only  seasons  in  which  you  should  avail 
yourselves  of  this  privilege.  In  the  common  and 
daily  walks  of  life,  there  are  occasions  constantly 
occurring,  on  which  you  may  take  sweet  counsel 
with  your  fellow-Christians.  Why  may  not  the 
friendly  call,  and  the  social  interview,  instead  of  be- 


GROWTH      IN     GRACE.  301 

ing  perverted  to  purposes  of  idle  ceremony,  be  made 
subservient  to  spiritual  improvement  ?  Is  it  not  far 
more  grateful  to  review  an  hour  passed  with  a  friend 
in  conversing  on  tapics  connected  with  Christian  ex- 
perience, or  with  the  kingdom  of  Christ,  than  one 
which  you  have  frittered  away  in  mere  trifling  inter- 
course, without  having  uttered  a  word  worthy  of 
your  Christian  character  or  Christian  hopes?  More- 
over, this  intercourse  should  be  more  or  less  unre- 
served, according  to  circumstances.  I  would  not,  by 
any  means,  recommend  an  indiscriminate  disclosure 
of  your  religious  exercises :  this  would  not  only  ap- 
pear to  be,  but  there  is  reason  to  fear  that  it  would 
actually  be,  the  operation  of  spiritual  pride  ;  than 
which,  nothing  can  be  more  offensive  either  to  God 
or  man.  As  a  general  direction,  I  would  say  that, 
while  you  may  profitably  hold  religious  intercourse 
with  all  Christians,  that  of  a  more  close  and  confi- 
dential kind  should  ordinarily  be  confined  to  intimate 
friends  —  those  who  will  at  once  value  and  recipro- 
cate your  Christian  confidence.  You  are,  by  no 
means,  of  course,  to  decline  religious  conversation 
with  a  Christian  friend,  because  there  may  be  those 
present  who  are  not  interested  in  it :  but  you  are  so 
far  to  regard  their  presence,  as  to  endeavor  to  give 
the  conversation  that  direction  which  shall  be  most 
likely  to  minister  to  their  profit,  as  well  as  your  own. 
And  finally,  I  would  say  that  all  your  religious  in- 
tercourse ought,  so  far  as  possible,  to  be  accompanied 
or  followed  by  prayer.  This  will  serve  at  once  to 
strengthen  the  tie  that  binds  your  hearts  together,  to 
give  additional  interest  to  your  intercourse,  and  to 
draw  down  upon  it  the  blessing  of  God.  Is  it  not 
2G 


302  GROWTH     IN     GRACE. 

the  melancholy  fact  that  this  most  delightful  duty  is 
often  neglected,  in  the  circumstances  of  which  I 
speak,  because  it  is  considered  a  matter  of  delicacy? 
God  forbid,  my  young  friends,  that  you  should  ever, 
for  a  moment,  yield  to  such  a  sentiment !  Surely 
that  is  not  only  false  but  criminal  delicacy,  which, 
by  forbidding  you  to  kneel  down  with  a  companion 
in  the  Christian  life  at  the  throne  of  mercy,  would 
intercept  some  of  the  richest  blessings  of  God's 
grace. 

3.  I  notice  as  another  of  the  means  of  growth  in 
grace,  the  observance  of  the  sabbath,  in  connection 
with  public  worship.  On  this  subject,  it  must  be 
acknowledged  that  there  prevails  extensively  a 
lamentable  deficiency  in  Christian  practice.  I  refer 
not  here  to  those  who  openly  outrage  holy  time,  by 
perverting  it  to  worldly  business  or  amusement ; 
they,  of  course,  cut  themselves  off  from  every  claim 
to  Christian  character ;  but  I  refer  rather  to  those, 
who,  professing  to  sanctify  the  sabbath,  yet  adopt 
a  low  standard  of  duty,  and  take  little  pains  to  ex- 
clude the  world  either  from  their  thoughts  or  con- 
versation. That  you  may  avoid  this  evil,  and  secure 
the  benefit  to  be  derived  from  a  proper  observance 
of  holy  time,  attend  to  the  following  directions. 

Make  it  an  object  religiously  to  observe  the  whole 
sabbath.  I  do  not  here  attempt  to  decide  the  ques- 
tion at  what  time  the  sabbath  commences  :  I  only 
insist  that  your  practice  on  this  subject  should  be 
consistent  with  your  principles.  Whenever  you  be- 
lieve the  sabbath  begins,  then  begin  to  observe  it ; 
and  remember  that  it  is  just  as  criminal  to  devote  the 
first  half  to  secular  purposes,  as  any  other  part  of 


GROWTH     IN     GRACE.  303 

the  day.  Let  all  your  worldly  concerns  be  arranged 
to  meet  the  earliest  demands  of  holy  time ;  that  thus 
you  may  avoid  the  wretched  practice  of  suflering  the 
secular  business  of  the  week  to  crowd  upon  the  sacred 
duties  of  the  sabbath.  Be  equally  careful,  on  the 
other  hand,  that  you  do  not  curtail  this  sacred  day, 
by  suffering  your  spirituality  gradually  to  decline 
with  the  sun.  I  urge  this  counsel  upon  you  the 
rather,  from  the  fact  that  the  error  to  which  I  refer 
so  extensively  prevails,  that  you  will  be  in  danger  of 
falling  into  it  almost  unconsciously.  Remember  that 
He  who  has  fixed  the  stamp  of  His  authority  on  the 
sabbath,  has  left  the  impress  of  holiness  equally  on 
all  its  hours.  Remember  that  if  you  begin  the  sab- 
bath too  late,  or  close  it  too  early,  you  are,  in  either 
case,  guilty  of  robbing  God. 

I  would  say,  in  the  next  place,  keep  the  day  strictly 
holy.  With  the  low  standards  of  the  world  on  this 
subject,  have  nothing  to  do  ;  remembering  that  the 
command  of  Jehovah  is  resting  upon  you,  that  you 
should  not  think  your  own  thoughts,  or  find  your  own 
pleasures.  Wherever  you  are,  recollect  this  com- 
mand is  to  be  strictly  obeyed.  What  though  you 
may  be  thrown  into  the  company  of  those  who  pro- 
fane the  sabbath  ;  or  what  though  worldly  courtesy 
should  seem  to  claim  that  you  should  relax  a  little 
from  your  accustomed  strictness,  for  the  sake  of 
making  yourself  agreeable  to  irreligious  friends  — 
you  have  no  right  to  listen  to  any  such  demands  for  a 
moment;  and  you  cannot  venture  on  the  experiment 
of  a  compliance,  but  at  the  hazard  of  fearfully  pro- 
voking God,  and  bringing  upon  yourself  crimson 
guilt.     That  you  may  comply  with  this  spirit  of  the 


304  GROWTH     IN     GRACE. 

divine  command,  take  heed  that  you  avoid  everything 
inconsistent  with  a  devout  observance  of  the  day. 
Never  allow  yourself  in  any  reading  which  is  not 
strictly  religious.  Beware  that  you  do  not,  from 
conversing  on  subjects  which  have  a  remote  bearing 
upon  religion,  slide  into  conversation  of  a  mere  secu- 
lar character :  the  temptation  to  this  will  sometimes 
be  almost  irresistible.  Guard  against  the  indulgence 
of  vain  and  worldly  thoughts  ;  for  though  the  eye  of 
man  can  take  no  cognizance  of  these,  they  fall  with- 
in the  full  observation  of  Him  who  searches  the  heart. 
But  in  order  to  keep  holy  the  sabbath,  you  have 
much  to  perform,  as  well  as  much  to  avoid.  With 
the  exception  of  what  are  called  "  works  of  necessity 
and  mercy,"  (and  in  respect  to  these,  an  enlightened 
conscience  is  to  be  the  judge,)  the  whole  day  is  to  be 
devoted  to  duties  strictly  religious.  Beside  attend- 
ing on  the  public  worship  of  the  sanctuary,  (in  respect 
to  an  absence  from  which,  you  are  never  lightly  to 
admit  an  excuse,)  you  are  to  devote  a  considerable 
part  of  the  sabbath  to  the  private  exercises  of  medi- 
tation, prayer,  and  reading  the  scriptures  and  other 
religious  books ;  and  some  part  of  it  may  be  pro- 
fitably spent,  as  you  have  opportunity,  in  serious 
conversation.  It  is  also  an  employment  perfectly 
consistent  with  the  sacredness  of  the  day,  to  com- 
municate religious  instruction  ;  and  for  this,  a  noble 
opportunity  is  presented  by  sabbath  schools.  Keep- 
ing the  sabbath  in  the  manner  which  I  have  now 
described,  you  may  reasonably  expect  the  blessing 
of  the  Lord  of  the  sabbath,  in  a  rapid  advance  in 
piety. 

I  have  spoken  of  your  attendance  on  the  public 


GROWTH     IN      GRACE.  305 

worship  of  God :  this  is  so  important  a  part  of  the 
business  of  the  sabbath,  as  to  require  distinct  con- 
sideration. Let  me  say,  then,  that  you  ought  always 
to  prepare  yourself  for  this  duty  by  secret  prayer ; 
by  imploring  the  divine  blessing  upon  the  exercises 
in  which  you  are  to  engage,  and  divine  aid  to  enable 
you  to  engage  in  them  with  a  proper  spirit.  On 
your  way  to  the  house  of  God,  let  your  meditations, 
and,  if  you  converse,  your  words,  be  such  as  to  pre- 
pare you  the  better  for  the  solemnities  in  which  you 
are  to  mingle  ;  and  when  you  pass  the  consecrated 
threshold,  realize  that  you  have  come  hither  for  no 
other  purposes  than  to  worship  God,  and  to  listen  to 
his  truth.  It  is  no  part  of  your  errand  here  to  en- 
gage in  worldly  civilities  ;  or  hear  worldly  news ; 
or  count  the  number  of  strangers,  and  prepare  to 
comment  upon  their  appearance.  Your  business 
here  lies  between  God  and  your  own  souls ;  and  it 
will  never  advance,  while  your  attention  is  absorbed 
by  external  objects.  Guard  then  against  the  idle 
gaze  and  the  wandering  imagination ;  make  the 
prayers  and  the  praises  which  are  here  offered,  your 
own ;  let  every  truth  which  is  here  delivered,  be  ap- 
plied for  your  instruction,  admonition,  or  consola- 
tion ;  and  feel  best  satisfied  when,  on  retiring  from 
the  sanctuary,  your  thoughts  have  been  least  upon 
your  fellow-mortals,  and  most  upon  God.  And  let 
not  the  good  impressions  which  you  may  have  re- 
ceived, be  effaced  by  worldly  conversation  at  the 
close  of  the  service,  or  on  the  way  to  your  dwelling. 
Decline  all  conversation  which  will  be  likely  to 
exert  such  an  influence,  even  though  it  should  be 
solicited ;  for  it  is  far  safer  to  offend  man  than  God. 
26+ 


306  GROWTH     IN      GRACE. 

And  avail  yourself  of  the  first  opportunity  to  enter 
your  closet,  to  supplicate  the  blessing  of  God  to  fol- 
low the  service  in  which  you  have  been  engaged, 
and  to  bring  home  the  truths  which  you  have  heard 
more  impressively  to  your  own  soul.  "  They  who 
wait  upon  the  Lord"  in  this  manner,  "shall  renew 
their  strength  ;"  and  shall  have  just  occasion  to  say, 
"  A  day  in  thy  courts  is  better  than  a  thousand." 

In  connection  with  this  article,  let  me  direct  your 
attention  for  a  moment,  a  little  more  particularly,  to 
your  duty  in  relation  to  social  religious  exercises 
during  the  week.  These  are  never  to  be  elevated 
to  a  level  with  the  public  services  of  the  sabbath  : 
the  latter  are  prescribed  by  divine  authority ;  the 
former  are  left  to  the  regulation  of  human  prudence. 
But  so  chilling  is  the  atmosphere  of  the  world  to  re- 
ligious feeling,  that  the  Christian  greatly  needs  the 
aid  which  these  weekly  services  are  fitted  to  impart, 
to  keep  alive  the  spirit  of  devotion.  They  who  fear 
the  Lord  will  desire  not  only  to  speak  often  one  to 
another,  but  to  unite  their  hearts  in  prayer,  and  to 
open  them  to  the  reception  of  the  truth.  While, 
therefore,  you  regard  such  exercises  as  matter  only 
of  Christian  prudence,  you  should  consider  them  im- 
portant helps  in  the  religious  life ;  and  if,  at  any 
time,  you  grow  weary  of  attending  them,  it  will  be 
well  to  inquire  whether  there  is  not  a  proportional 
decline  in  respect  to  other  Christian  duties.  No 
doubt  services  of  this  kind  may  be  multiplied  to  an 
improper  extent,  so  as  to  interfere  with  duties  of 
paramount  claims  ;  and  no  doubt  tKey  may  be  ren- 
dered unprofitable,  and  even  injurious,  by  being  im- 
properly conducted:    at  the  same  time,  I  am  con- 


GROWTH      IN      GRACE  307 

strained  to  believe  that  objections  to  these  services 
have  arisen  more  frequently  from  want  of  religion, 
than  any  thing  else  ;  and  that  the  spirit  which  treats 
them  with  contempt,  would,  if  it  were  armed  with 
power,  blot  out  the  sabbath,  and  bring  every  institu- 
tion of  God  into  the  dust. 

4.  The  last  means  of  growth  in  grace  which  I 
shall  here  notice,  is  attendance  on  the  Lord's  supper. 

That  you  may  receive  the  benefit  which  this  ordi- 
nance is  fitted  to  impart,  endeavor  to  gain  a  deep 
impression  of  its  nature  and  design.  It  is  a  com- 
memorating ordinance  ;  in  which  we  are  to  remem- 
ber "  the  grace  of  the  Lord  Jesus  Christ,  who,  though 
he  was  rich,  for"  our  "  sakes  became  poor."  It  is  a 
confessing  ordinance ;  by  which  we  profess  our- 
selves to  be  the  disciples  of  Christ,  and  openly  re- 
nounce the  world  as  our  portion.  It  is  a  communi- 
cating ordinance ;  in  which  the  blessings  of  God's 
grace  are  communicated  for  the  renovation  of  our 
spiritual  strength.  It  is  a  covenanting  ordinance  ; 
in  which  God  declares  himself  our  God,  and  we  de- 
vote ourselves  anew  to  his  service.  The  more  you 
reflect  on  the  nature  and  design  of  this  institution, 
the  more  you  will  discover  in  it  of  wisdom  and 
grace ;  the  more  you  will  derive  from  it  of  light,  and 
strength,  and  comfort. 

Endeavor,  moreover,  to  be  faithful  in  your  imme- 
diate preparation  for  this  ordinance.  This  prepara- 
tion consists  generally  in  all  the  private  religious 
exercises  of  which  I  have  spoken :  but  more  espe- 
cially in  self-examination.  "  Let  a  man  examine 
himself,"  says  the  apostle;  "and  so  let  him  eat  of 
that  bread,  and  drink  of  that  cup."     The  public  ser- 


308  G  R  O  W  T  II      I  N      G  R  A  C  E  . 

vice  which  has  been  instituted  in  our  churches  as 
preparatory  to  this  ordinance,  you  are  also  devoutly 
and  punctually  to  attend  ;  and  let  me  say  that,  if  you 
are  voluntarily  and  habitually  absent  from  that  ser- 
vice, you  not  only  wrong  your  own  soul,  but  carry 
upon  you  the  mark  of  a  backslider.  Cases  may  in- 
deed occur  in  which  the  Lord's  table  may  be  spread 
before  you  unexpectedly,  and  in  which  you  have  no 
opportunity  for  immediate  preparation ;  and  then  it 
is  no  doubt  your  duty  to  partake,  and  you  may  hope 
for  the  blessing  of  God.  But  where  preparation  is 
voluntarily  neglected,  you  may  expect  that  the  ordi- 
nance will  be  to  you  a  mere  dead  letter ;  and  it  will 
be  well,  if  you  do  not  eat  and  drink  judgment  to 
yourself 

In  your  attendance  on  the  ordinance,  be  careful 
that  you  cherish  the  feelings  which  the  occasion  is 
adapted  and  designed  to  awaken.  You  should  yield 
yourself  to  devout  admiration  of  that  grace,  and 
wisdom,  and  glory,  which  shine  forth  in  the  plan  of 
redemption,  and  which  seem  concentrated  around 
the  Redeemer's  cross.  You  are  to  behold  with  fer- 
vent gratitude  the  amazing  sacrifice  which  consti- 
tuted the  price  of  all  your  joys  and  hopes  —  the  price 
of  your  immortal  crown.  You  are  to  look  inward 
with  deep  humility  upon  your  own  sins,  as  part  of 
the  guilty  cause  of  your  Redeemer's  suflerings. 
You  are  to  look  upward  with  holy  joy  to  a  reigning 
Saviour,  and  to  a  bright  inheritance.  You  are  to 
renew  your  resolutions  of  devotedness  to  Christ,  and 
to  determine,  in  the  streno-th  of  his  orrace,  on  a  course 
of  more  unyielding  self-denial.  You  are  to  cherish 
the  spirit  of  brotherly  love    towards    your  fellow- 


GROWTH      IN      GRACE.  309 

Christians,  and  a  spirit  of  good  will  towards  the 
whole  family  of  man ;  and  you  are  to  let  your 
benevolent  affections  go  out  in  fervent  prayer  for 
the  revival  of  God's  work.  Thus  you  are  to  wait 
upon  the  Lord  at  his  table :  but  that  you  may  not, 
after  all,  defeat  the  design  of  your  attendance,  carry 
the  spirit  of  the  ordinance  back  with  you  to  your 
closet,  and  there  let  it  be  fanned  into  a  still  brighter 
flame.  Carry  it  with  you  into  the  world,  into  scenes 
of  care  and  temptation,  and  let  it  certify  to  all 
with  whom  you  associate  that  you  have  been  with 
Jesus. 

III.  I  proceed  to  the  third  and  last  division  of  the 
discourse,  in  which  I  am  briefly  to  illustrate  the  im- 
portance  of  growth  in  grace. 

1.  Growth  in  grace  is  important,  as  constituting 
the  only  satisfactory  evidence  of  piety. 

I  well  know  that  there  is  a  tendency  in  the  back- 
slider and  self-deceiver  to  be  perpetually  recurring 
to  past  experience.  When  they  are  rebuked,  as  they 
cannot  fail  sometimes  to  be,  by  the  consciousness  of 
being  far  from  God  and  from  duty,  they  call  to  mind 
the  days  in  which  they  were  cheered,  as  they  sup- 
pose, by  the  manifestations  of  the  Saviour's  love ; 
and  by  connecting  experience  at  best  equivocal  in  its 
character,  and  long  since  gone  by,  with  a  sad  perver- 
sion of  the  doctrine  of  the  saints'  perseverance,  they 
arrive  at  the  welcome  conclusion  that,  though  fallen 
from  their  first  love,  they  have  yet  the  love  of  God 
in  their  hearts.  Beware,  my  young  friends,  of  this 
delusion.  The  Christian  character  is,  in  its  very 
nature,  progressive.     If,  then,  vou  make  no  sensible 


310  GROWTH     IN      GRACE. 

progress  in  piety — much  more  if  you  are  on  the  de- 
cline, and  have  suflered  your  affections  to  become 
wedded  to  the  world  —  you  have  no  right,  from  your 
past  experience,  to  take  the  comfort  of  believing  that 
this  is  only  the  occasional  lapse  of  a  child  of  God, 
from  which  his  grace  is  pledged  to  bring  you  back  : 
you  have  reason  rather  to  calculate  that  you  have 
been  resting  upon  the  hypocrite's  hope,  and  that  you 
are  yet  in  your  sins.  But  if,  on  the  other  hand,  the 
principle  of  religion  in  your  heart  is  constantly  gain- 
ing strength,  then  you  have  evidence  on  which  you 
may  confidently  rely,  that  you  have  been  born  of 
God.  The  grain  of  mustard-seed,  when  cast  into 
the  earth,  is  so  small  as  almost  to  elude  observation ; 
but  when  it  shoots  up  into  a  tree,  and  gradually  lifts 
its  boughs  towards  heaven,  no  one  doubts  the  reality 
of  its  existence.  In  like  manner  the  principle  of  re- 
ligion, when  first  implanted  in  the  heart,  is  so  feeble, 
that  even  its  existence  may  be  a  matter  of  question ; 
but  as  it  gathers  strength,  and  advances  towards  ma- 
turity, the  evidence  of  its  reality  becomes  decisive. 

2.  Growth  in  grace  is  important  as  constituting 
the  only  solid  ground  of  comfort.  We  have  already 
seen  that  it  constitutes  the  only  satisfactory  evidence 
of  piety.  But  without  evidence  of  piety,  you  have 
no  right  to  indulge  the  hope  of  heaven ;  and  without 
that  hope,  where  in  the  universe  will  you  look  for 
comfort  ?  If  you  do  not  grow  in  grace,  you  must 
either  be  sunk  in  spiritual  lethargy,  or  else  you  must 
be  occasionally  at  least  harrowed  with  fearful  appre- 
hensions in  respect  to  the  future ;  and  who  will  say 
that  either  situation  has  any  thing  in  it  that  deserves 
the  name  of  enjoyment?     If,  on  the  other  hand,  you 


GROWTH     IN     GRACE.  311 

grow  in  grace,  you  have,  Avith  the  evidence  of  piety 
which  is  thus  gained,  a  right  to  hope  that  you  are  an 
heir  to  the  glories  of  the  upper  world.  Is  there  any 
thing  in  this  hope  that  is  transporting  ?  As  you 
value  its  consolations,  grow  in  grace. 

Moreover,  the  growing  Christian  finds  comfort  not 
only  in  the  hope  of  heaven,  but  in  the  daily  exercise 
of  the  Christian  graces ;  but  if  you  do  not  grow  in 
grace,  you  have  not  more  to  expect  from  this  latter 
source  of  comfort  than  from  the  former.  In  the  ex- 
ercise of  love  to  God,  and  faith  in  the  Saviour,  and 
many  other  Christian  graces  —  yes,  even  in  the  suc- 
cessful struggles  of  the  soul  with  sin — there  is  some- 
times a  joy  which  mounts  up  to  ecstacy.  But  to  all 
this  the  sluggish  and  backslidden  Christian  (for  such, 
at  best,  must  he  be  who  is  not  growing  in  grace)  is, 
of  course,  a  stranger.  He  cannot  have  the  comfort 
of  the  Christian  graces,  because  he  has  not  the  exer- 
cise of  them.  Cxrow  in  grace,  then,  as  you  would 
avoid  the  languor  and  apathy  of  spiritual  declension 
on  the  one  hand,  and  as  you  would  rejoice  in  the 
inward  experience  of  God's  love  on  the  other. 

3.  Growth  in  grace  is  important  as  constituting 
the  only  pledge  of  religious  action.  I  am  well 
aware  that  many  actions  externally  good,  and  fitted 
to  exert  a  benign  influence  on  the  world,  are  per- 
formed by  men  whose  hearts  have  never  been 
touched  by  a  sanctifying  influence  :  there  are  broad 
and  deep  streams  of  public  charity,  flowing  from 
fountains  into  which  the  salt  of  divine  grace  has 
never  been  cast.  Thanks  to  that  Providence  which 
has  ordained  that  it  should  be  so  ;  which  causes  bad 
men  sometimes  to  do  good ;  laying  under  contribu- 


312  GROWTH      IN      GRACE. 

tion  their  hands,  even  while  they  withhold  their 
hearts.  But  who  does  not  perceive  that  in  all  cases 
of  this  kind,  there  is  not  —  cannot  be  —  a  pledge  for 
continued  exertion  in  the  cause  of  Christ?  As  there 
is  no  love  to  that  cause,  whence  shall  come  that  con- 
straining influence,  which  shall  nerve  the  hands  for 
unrelaxed  and  persevering  eff'ort  ?  Who  can  feel 
any  assurance  that  the  person  who  serves  God  to- 
day, by  his  property  or  his  influence,  from  merely 
selfish  motives,  will  not  to-morrow,  upon  a  change  of 
circumstances,  become  a  persecutor  of  the  faith 
which  he  now  labors  to  promote  ? 

Far  otherwise  is  it  with  the  person  who  lives  in 
the  growing  exercise  of  grace.  With  him,  to  do 
good  is  a  matter  of  principle ;  and  in  every  variety 
of  circumstances,  it  is  the  business  of  his  life.  Do 
you  fear  that  he  will  grow  weary  of  well-doing  ? 
Never,  so  long  as  he  continues  to  grow  in  grace ;  for 
it  is  only  the  outward  operation  of  the  inward  prin- 
ciple. Place  him  in  circumstances  the  most  unfa- 
vorable to  benevolent  action  ;  let  him,  for  his  mas- 
ter's sake,  be  shut  out  from  the  light  of  heaven,  and 
chained  in  dreary  solitude,  where  he  can  have  no 
access  to  a  human  being — and  is  his  benevolent  in- 
fluence no  longer  exerted  ?  I  tell  you,  Nay  :  That 
man  is  doing  good  even  in  his  dungeon:  he  has  in 
his  breast  a  principle  whose  operations  no  tyrant 
can  check,  and  no  dungeon  confine :  though  his  com- 
munication with  the  visible  world  is  cut  ofl",  he  has 
communion  with  the  invisible  God  ;  and  the  influence 
of  his  prayers  may  not  only  change  his  dark  abode 
into  a  habitation  for  the  Most  High,  but  may  carry 
the  blessings  of  God's  grace  to  many  souls.     Culti- 


GROWTH      IN      GRACE.  313 

vate,  then,  this  holy  principle,  that  yours  may  be  a 
life  not  only  of  sincere,  but  of  persevering  benevo- 
lence ;  and  that  it  may  hereafter  be  said  of  you,  as 
of  your  Master,  that  you  went  about  doing  good. 

4.  Growth  in  grace  is  important,  as  constituting 
the  only  adequate  preparation  for  heaven.  You 
hope  you  have  been  renewed  in  the  temper  of  your 
mind  :  but  even  if  you  are  not  deceived  in  this  hope, 
you  cannot  be  insensible  that  there  is  much  of  cor- 
ruption still  lodged  in  your  heart ;  and  that  a  mighty 
change  is  yet  to  take  place  in  your  character,  before 
you  are  prepared  to  inhabit  the  regions  of  perfect 
purity.  You  still  sometimes  feel  the  risings  of  a 
spirit  of  rebellion  :  sometimes  you  are  brought  under 
the  power  of  evil  affections  ;  and  not  unfrequently, 
when  your  soul  would  rise  to  heaven  in  pious  con- 
templation, it  is  weighed  down  to  the  dust  by  the 
most  oppressive  sluggishness.  But  this  spirit  of  re- 
bellion, and  these  evil  affections,  and  this  oppressive 
sluggishness,  you  can  never  carry  with  you  to  hea- 
ven :  hence  the  necessity  of  growing  in  ^race,  that 
you  may  be  prepared  for  heaven.  But  do  you  say 
that  eternal  life  is  promised  to  all  who  have  been  re- 
newed ;  and  that,  die  when  they  will,  C4od  will  see 
to  it  that  they  are  completely  sanctified  ?  Be  it  so  — 
but  let  it  not  be  forgotten  that,  in  the  ordinary  course 
of  his  providence,  He  accomplishes  this  object  by 
bringing  them  to  work  out  their  own  salvation  witli 
fear  and  trembling.  And  besides,  though  there  is  a 
pledge  that  all  the  regenerate  shall  be  received  to 
heaven,  yet  the  measure  of  their  joy  in  that  happy 
world  is  to  be  proportioned  to.  their  present  attain- 
ments. Wouldst  thou  then,  Christian,  be  ready  for 
27 


314  GROWTH     IN      GRACE. 

thine  entrance  into  rest  ?  wouldst  thou  aspire  to  a 
place  in  heaven  near  thy  Redeemer,  where  the  beams 
of  his  glory  shall  illmninate  thy  soul  with  brightest 
effulgence  ?  then  grow  in  grace  ;  press  forward  to 
the  mark  of  the  prize  of  the  high  calling  of  God  in 
Christ  Jesus. 

Let  me,  in  the  conclusion  of  this  discourse,  my 
young  friends,  impress  upon  you,  in  one  word,  the 
importance  of  aiming  at  high  attainments  in  religion. 
Whether  you  are  to  be  a  sluggish  or  an  active  Chris- 
tian: whether  you  are  to  cheer  the  region  around 
you  by  the  light  of  a  holy  example,  or  to  be  a  stum- 
bling-block in  the  path  of  sinners,  depends  much  on 
the  resolutions  which  you  now  form,  and  the  course 
which  you  now  adopt.  Oh,  resolve — and  supplicate 
God's  grace  to  enable  you  to  execute  the  resolution  — 
that  you  will  exemplify  the  character  of  a  constantly 
growing  Christian.  Make  all  your  worldly  employ- 
ments subordinate,  and,  so  far  as  possible,  subservient 
to  your  progress  in  piety.  Think  yourself  more 
happy  when  you  have  gained  the  victory  over  a  be- 
setting sin,  than  if  you  should  see  an  empire  at  your 
feet.  Let  nothing  allure  you  —  let  nothing  drive 
you  from  the  straight  and  narrow  path  of  duty.  If 
the  world  should  come  and  court  you  with  its  smiles, 
turn  your  back  upon  it,  or  meet  it  only  as  a  tempter. 
If  it  should  cast  its  chilling  frown  upon  you,  and  call 
your  zeal  enthusiasm,  and  your  devotion  hypocrisy, 
remember  that  it  is  enough  for  the  disciple  that  he 
be  as  his  master.  Be  it  your  grand  object  to  become  a 
perfect  person  in  Christ  Jesus.  Keep  your  eye  steadily 
fixed  on  heaven,  as  the  eagle's  eye  fastens  upon  the 
sun  ;  and  let  your  spirit  constantly  press  upward,  as 
the  eagle's  wing  lifts  itself  towards  the  orb  of  day. 


LECTURE    XVI 


DOING      GOOD. 


GALATIANS  VI.  10. 

Let  us  do  good  unto  all  men. 

In  this  brief  exhortation,  the  spirit  of  the  gospel 
comes  out  with  unrivalled  beauty ;  it  is  an  index 
pointing  away  from  earth  to  heaven,  as  the  region 
whence  this  treasure  of  light  and  love  was  sent  down 
to  men.  How  different  is  the  spirit  of  the  gospel 
from  the  spirit  of  the  world  !  The  one  is  selfish : 
the  other,  noble.  The  one  breathes  good  wishes  and 
kind  words :  the  other  prompts  to  substantial  acts. 
The  one  is  limited  to  a  circle  which  private  interests 
marks  out :  the  other,  in  its  comprehensive  range, 
takes  in  the  world,  and  calls  every  man  a  brother. 
What  youth,  especially  what  Christian  youth,  would 
not  desire  that  this  spirit  might  have  a  permanent 
lodgment  in  his  heart ;  controlling  his  actions,  form- 
ing his  character,  elevating  his  destiny? 

It  is  of  great  importance,  my  young  friends,  that, 
at  the  very  commencement  of  your  religious  life,  you 
should  not  only  be  deeply  impressed  with  the  fact 
that  the  great  purpose  for  which  you  are  to  live  is  to 
do  good,  but  also  that  you  should  form  your  plans, 


316  DOINGGOOD. 

and  direct  your  efforts,  in  such  a  manner  as  to  ac- 
complish the  greatest  amount  of  good  in  your  power. 
Many  a  person  who  has  been  brought  into  the  king- 
dom of  Christ  early  in  life,  has  sadly  disappointed 
the  hopes  which  have  been  formed  in  respect  to  his 
usefulness,  merely  from  having  made  a  wrong  esti- 
mate of  his  own  powers,  or  from  having  unwisely 
selected  his  sphere  of  action,  or  from  having  plunged, 
as  it  were,  at  random,  into  the  duties  of  life,  con- 
scious of  his  own  good  intentions,  and  presuming 
that  they  could  scarcely  fail  to  be  fulfilled.  With  a 
view  to  guard  you  against  any  such  mistakes,  and  to 
secure  to  yourselves  and  the  world  the  full  benefit  of 
your  early  conversion,  I  bring  before  you  to-day  the 
comprehensive  subject  which  my  text  suggests —  that 
of  DOING  GOOD  :  and  I  will  endeavor  to  present  it 
under  the  four  following  divisions  :  — 

I.    The  field  for  doing  good : 
II.   Means  of  doing  good : 

III.  Directions  for  doing  good :  And, 

IV.  Motives  for  doing  good. 

I.  What  is  the  field  in  which,  as  Christians,  you 
are  called  to  labor  ?  In  other  words,  to  whom  are 
you  required  to  do  good? 

I  answer,  in  general,  the  field  is  the  world :  you 
are  to  do  good  unto  all  men. 

There  are  those  who  limit  the  sphere  of  their 
beneficence  to  their  own  families  or  kindred.  To 
their  own  children  they  are  even  profuse  in  offices 
of  kindness ;  and  not  only  do  for  them  all  which 
their  necessities  require,  but  grant  them  many  indulg- 


DOINGGOOD.  317 

ences    which    their   best   interests    forbid.      In    the 
circle  of  their  immediate  friends,  also,  they  seem  to 
delight  in  diffusing  happiness,  and  sometimes  they 
may  do  this,  even   to   their  own   personal   inconve- 
nience.    But  bring  before  them  the  wants  of  a  stran- 
ger— much  more  of  an  enemy  —  and  they  are  deaf 
as  adders   to  every  claim  you  can  urge  upon  their 
compassion.     Their  sympathy  and  their  charity  are 
all  expended   at   home :    they  never  go  abroad  in 
search  of  objects  of  distress ;    they  even  pass  un- 
heeded the  suffering  stranger  who  lies  at  their  door. 
Exactly  the   opposite  of  this  is  the  course  which 
Christianity  marks  out,  and  which,  as  the  disciples 
of  Christ,  you  are  bound  to  pursue.     You  are  indeed 
permitted  by  the  gospel  (for  it  is  the  dictate  of  nature) 
to  cherish  towards  your  family  and  kindred  a  pecu- 
liar affection :  and  it  may  he  proper  that  they  should 
occupy  the   first  place  in  your  beneficent  regards  : 
but  you  have  no  right,  and  if  you  are  a  Christian  you 
have  no  disposition,  to  limit  your  benevolent  acts  to 
them.     Nor  have  you  any  right  to  refuse  such  acts 
even  to  an  enemy  ;  nay,  the  fact  that  he  is  an  enemy, 
may  impose  upon  you  the  stronger  obligations  to  do 
him  good ;  for  not  only  is  he  a  brother,  as  a  mem- 
ber of  the  human  family,  but  if  he  is  an  enemy  to 
you,  and  cherishes  towards  you  malevolent  feelings, 
not  improbably  he  is  also  an  enemy  to  God,  and  as 
such,  claims  your  best  efforts  for  his  salvation.    Hear 
the  language  of  our  great  Master  on  this  subject : 
"  But  I  say  unto  you,  love  your  enemies  ;  bless  them 
that  curse  you ;  do  good  to  them  that  hate  you  ;  and 
pray  for  them  that  despitefully  use  you,  and  perse- 
cute you." 

27* 


318  DOINGGOOD. 

There  are  those,  again,  (and  I  here  refer  especiallj-^ 
to  persons  in  the  higher  walks  of  life,)  whose  sphere 
of  benevolent  action  is  limited  to  those  of  the  same 
rank  with  themselves.  To  the  rich  and  the  great, 
who  stand  least  in  need  of  their  favors,  their  hearts 
and  their  hands  seem  always  to  be  open ;  and  even 
to  real  objects  of  charity,  who  are  invested  with  the 
dignity  of  rank,  they  may  give  liberally  ;  but  if  you 
go  around  among  the  poor,  and  the  friendless,  and 
the  houseless,  who  have  nothing  but  their  misery  to 
recommend  them,  you  will  find  yourself  in  a  region 
which  the  charity  of  which  I  am  speaking  has  never 
condescended  to  explore,  and  amidst  sufferings  with 
which  it  could  have  no  communion.  Let  there  be 
some  great  enterprise  set  on  foot,  which  will  be 
blazoned  abroad  to  excite  the  admiration  of  the 
world,  and  these  persons  will  be  forward  to  identify 
themselves  with  it,  by  contributing  liberally  to  its 
advancement ;  but  as  for  the  more  humble  and  every 
day  objects  of  charity,  they  have  neither  a  heart  to 
feel,  nor  a  hand  to  give. 

Not  so  with  the  benevolence  of  the  gospel.  That 
is  not  only  active,  but  unostentatious  and  humble.  It 
disdains  not  to  go  into  the  haunts  of  wretchedness, 
and  to  search  out  the  children  of  want  and  woe,  and 
to  minister  to  the  relief  of  the  most  abject,  and  even 
of  the  most  depraved.  And  after  having  gone  into 
the  dark  retreats  of  misery,  it  does  not  go  out  into 
the  world  to  chaunt  its  own  praises,  but  goes  back 
to  the  closet,  to  ask  God's  blessing  on  the  deeds  of 
mercy  which  it  has  performed  —  satisfied  that  only 
one  record  of  them  should  be  kept,  and  that  in  hea- 
ven. If  you  would  see  precisely  what  I  mean,  brought 


DOINGGOOD.  319 

out  into  living  action,  you  have  it  in  the  illustrious 
Howard,  who  flew  through  Europe  like  an  angel  of 
mercy,  not  repelled  but  attracted  by  the  contagion 
and  loathsomeness  of  hospitals  and  dungeons ;  and 
who  has  left  behind  him  a  track  of  glory,  which 
grows  brighter  the  longer  he  sleeps  in  his  grave. 
His  was  the  genuine  benevolence  of  the  gospel;  — 
doing  good  for  the  sake  of  doing  good ;  —  energetic, 
self-denying,  quick  in  its  operations  as  the  lightning; 
and  yet  unostentatious,  seeking  no  man's  applause, 
and  caring  for  no  earthly  reward. 

There  are  those  again  whose  range  of  benevolent 
exertion  does  not  extend  beyond  a  sect  or  party.  In 
this  narrow  sphere,  they  are  willing  to  labor,  and 
perhaps  to  labor  diligently  ;  they  are  willing  to  give, 
and  perhaps  to  give  liberally.  And,  at  first  view, 
you  might  think  they  were  full  of  the  benevolence  of 
the  gospel.  But  if  you  look  a  little  farther,  you  will 
find  that  these  people  are  Jews,  and  all  who  do  not 
belong  to  their  party  are  Samaritans.  Let  an  object 
of  charity  be  proposed  to  them,  and  the  first  inquiry 
is,  "  is  it  likely  to  subserve  the  interest  of  the  sect  or 
party  to  which  I  belong  ?"  and  the  answer  to  this 
question  decides  the  course  they  adopt  in  respect  to 
it.  The  object  may  be  one  in  which  the  interests  of 
the  community  at  large  are  deeply  involved  ;  but  this 
is  a  consideration  lighter  than  air  with  a  person  who 
is  shut  up  within  the  narrow  limits  of  a  sect. 

True  Christian  benevolence  knows  no  such  limits 
You  could  no  more  trammel  her  by  sectarian  pecu- 
liarities, than  you  could  arrest  the  progress  of  light, 
or  chain  a  giant  with  a  cobweb.  Instead  of  stopping 
at  the  line  which  divides  one  denomination  of  Chris- 


320  D  O  I  N  G     G  O  O  D  . 

tians  from  another,  as  if  she  were  arrested  by  a 
flaming  sword,  she  walks  over  that  line  every  day, 
and  breathes  as  freely  on  one  side  as  on  the  other. 
What  though  a  man  may  be  a  heretic  in  religion,  and, 
bearing  the  Christian  name,  may  still  have  renounced 
the  Christian  faith ;  she  regards  him  just  as  he  is  ; 
she  does  not  receive  him  into  her  bosom  as  a  Chris- 
tian, but  she  pities  and  prays  for  him  as  an  errorist, 
and  does  her  utmost  to  reclaim  him  from  his  wander- 
ings. All  who  are  fundamentally  right,  she  receives 
into  the  arms  of  Christian  fellowship:  to  all  the 
rest  she  delights  to  do  good,  as  God  gives  oppor- 
tunity. 

I  observe,  once  more,  that  there  are  those  whose 
benevolence  is  limited  to  their  own  country.  It  may 
be  they  have  bright  visions  of  their  country's  future 
glory ;  and  their  bosoms  kindle  at  the  thought  that 
she  is  marching  towards  a  nobler  destiny  than  awaits 
any  other  of  the  nations.  And  when  plans  for  her 
aggrandizement  are  brought  forward,  whether  they 
are  connected  immediately  with  politics  or  religion, 
they  stand  forward  as  their  advocates ;  and  whether 
it  be  personal  exertion  or  pecuniary  contribution 
that  is  demanded,  the  demand  is  met  with  commend- 
able promptness.  But  suppose  there  be  a  project  of 
benevolence  presented,  as  wide  as  the  world  ;  a  pro- 
ject in  which  one's  own  country  is  recognised  only 
as  a  single  member  in  a  great  family :  —  and  it  is  met 
with  chilling  apathy  ;  and  it  is  faced  with  a  thousand 
objections  :  and  its  advocates  not  improbably  are 
called  enthusiasts  or  madmen.  Here  again  the  flame 
of  benevolence  burns  brightly  within  certain  limits  ; 


DOINGGOOD.  321 

but  beyond  those  limits,  it  goes  out  in  the  chillness 
of  the  grave. 

Christian  benevolence,  on  the  other  hand,  literally 
embraces  the  world.  He  Avho  has  been  touched  with 
the  true  spirit  of  the  gospel,  remembers  that  men  of 
other  countries,  as  truly  as  of  his  own,  have  souls 
and  bodies  to  be  provided  for,  wants  to  be  supplied, 
and  miseries  to  be  relieved  ;  and  he  does  not,  he  can- 
not, refuse  his  aid  to  any  project  for  doing  good,  be- 
cause it  may  be  intended  to  operate  beyond  the 
sphere  of  his  immediate  observation.  He  has  his 
eye  fixed  on  the  moral  regeneration  of  the  world ; 
and  he  does  not  regard  any  contribution,  whether  of 
influence  or  money,  as  to  no  purpose,  which  has  a 
bearing,  however  remote,  upon  this  grand  object. 
Hence,  while  he  is  the  active  promoter  of  missions 
at  home,  he  labors  also  to  advance  the  cause  of  mis- 
sions abroad;  and  the  news  of  the  triumphs  of  the 
gospel  from  the  distant  islands  of  the  sea,  gladdens 
his  heart  as  truly  as  if  it  had  come  from  his  own 
immediate  neighborhood. 

Thus  you  see,  my  young  friends,  that  the  field 
which  you  are  called  to  occupy  in  doing  good,  is 
literally  the  world ;  that  is,  you  are  to  include  all 
men  in  your  benevolent  regards,  and  are  actually  to 
do  good  to  all  men,  so  far  as  you  have  opportunity. 

II.  Let  me  now,  secondly,  call  your  attention  to 
some  of  the  most  important  means  of  doing  good. 
On  a  subject  of  so  great  extent,  I  must  necessarily 
confine  myself  to  mere  hints. 

It  may  be  proper,  however,  before  I  proceed  to 
specify  particular  means  of  doing  good,  to  observe 


322  D  O  I  N  G     G  O  O  D  . 

that  these  means  are  not  all  equally  fitted  to  every 
individual ;  or  rather,  some  of  them  may  be  employed 
with  greater  effect  by  some  individuals  than  by 
others;  owing  to  an  original  difference  of  character, 
or  to  a  difference  of  providential  allotments.  All  of 
them,  however,  may,  by  most  or  all  of  you,  be  em- 
ployed, in  a  greater  or  less  degree  ;  the  comparative 
importance  which  you  are  to  attach  to  each,  or  the 
principle  by  which  you  are  to  be  governed  in  your 
selection,  will  come  into  view  in  a  subsequent  article 
of  this  discourse. 

I  remark,  then, 

1.  In  the  first  place,  that  one  important  means  of 
doing  good  is  private  conversation. 

In  the  circle  of  your  acquaintance,  and  probably 
in  the  circle  of  your  intimate  friends,  there  are  many 
young  persons,  who  are  living  in  the  neglect,  perhaps 
the  open  contempt,  of  religion.  With  some  of  them, 
it  may  be,  you  have  been  associated  in  a  habit  of 
carelessness,  and  possibly  may  have  contributed  your 
influence  to  render  them  insensible  to  their  immortal 
interests.  Now,  these  especially  are  the  persons  to- 
ward whose  salvation  your  private  efforts  are  to  be 
directed.  You  are  indeed  to  address  yourself  to  this 
duty  with  prudence ;  not  in  a  manner  to  excite  dis- 
gust, but,  if  possible,  to  secure  a  favorable  and  list- 
ening regard ;  nevertheless,  you  may,  you  ought,  to 
make  a  serious  and  earnest  effort  to  impress  them 
with  their  guilt  and  danger,  and  to  bring  them  to 
escape  from  the  wrath  to  come.  Or  it  may  be  that 
some  with  whom  you  have  intercourse  are  actually 
awakened  to  a  sense  of  religion,  and  are  oppressed 
with  the  burden  of  unpardoned  sin,  and  are  agitating 


DOINGGOOD.  323 

the  momentous  question  —  "  what  they  must  do  to  be 
saved."  You  may  do  good —  good  beyond  the  power 
of  human  calculation — by  pressing  upon  such  per- 
sons the  obligations  of  repentance,  and  faith,  and 
holiness ;  by  admonishing  them  of  the  danger  of  re- 
sisting the  influences  of  the  Holy  Spirit ;  by  taking 
them  by  the  hand,  as  it  were,  and  leading  them  into 
the  kingdom.  All  this  you  may  do  in  the  ordinary 
intercourse  of  private  friendship,  without  either  being 
or  seeming  to  be  officious  or  obtrusive  ;  and  for  ought 
you  can  tell,  you  may  by  such  instrumentality  save 
souls  from  death,  and  hide  a  multitude  of  sins. 

Moreover,  you  may  do  good  by  private  conversa- 
tion, not  only  to  those  who  are  strangers  to  the 
power  of  religion,  but  also  to  Christians,  and  espe- 
cially to  Christians  at  your  own  period  of  life.  You 
may  see  among  your  companions  some  who  are  be- 
ginning to  grow  unmindful  of  their  Christian  obliga- 
tions, and  seem  to  have  entered  on  a  course  of  back- 
sliding. You  may  do  immense  good  by  meeting 
them  at  the  threshold  of  their  decline  with  an  afl?ec- 
tionate  and  faithful  admonition :  you  may  not  only 
do  good  to  them,  but  prevent  a  vast  amount  of  evil 
to  the  cause  of  Christ.  And  to  those  of  your  Chris- 
tian companions  who  are  watchful  and  exemplary 
you  may  do  good  by  encouraging  them  in  acts  of 
self-denial,  by  cherishing  in  their  bosoms  a  spirit  of 
devotion,  by  provoking  them  to  love  and  good  works. 
Especially,  you  may  avail  yourself  of  your  inter- 
course with  them,  to  devise  plans  for  the  moral  and 
spiritual  benefit  of  your  fellow-men,  or  to  encourage 
and  assist  them  in  carrying  such  plans  into  efl'ect. 
In  short,  all  your  private  intercourse  with  your  com- 


324  DOINGGOOD. 

panions,  whether  they  be  Christians  or  not,  may,  if 
rightly  conducted,  minister,  either  directly  or  indi- 
rectly, to  the  promotion  of  their  best  interests. 

2.  Another  efficient  means  of  doing  good  is  fur- 
nished by  the  opportunity  of  instructing  in  the  sab- 
bath school.  This  I  know  may  be  considered  as  be- 
longing to  the  great  system  of  benevolent  operations, 
of  which  I  design  to  speak  more  particularly  under 
the  next  article  :  but  it  is  of  so  much  importance, 
and  withal  belongs  so  appropriately  to  young  Chris- 
tians, that  I  cannot  forbear  to  give  it  a  distinct  con- 
sideration. 

Though  the  sabbath  school  institution  is  yet  com- 
paratively in  its  infancy,  it  has  been  too  long  in  ex- 
istence to  require,  especially  before  the  youth  of  this 
congregation,  that  its  claims  should  be  formally  set 
forth.  But  I  speak  in  accordance  with  my  most  de- 
liberate convictions  when  I  say  that  you  can  scarcely 
employ  a  more  efficient  means  of  doing  good  than 
this  institution  furnishes:  none  which  will  tell  more 
loudly  or  more  gloriously  on  the  destinies  of  indi- 
viduals, on  the  destiny  of  our  country,  or  on  the 
destiny  of  the  world.  When  you  sit  down  in  the 
sabbath  school  room,  with  a  few  children  around 
you,  you  may  seem  to  those  who  look  on,  and  pos- 
sibly you  may  seem  to  yourself,  to  be  accomplishing 
but  little :  but  rely  on  it,  the  results  of  what  you  are 
doing,  as  they  will  be  seen  in  the  light  of  eternity, 
will  surprise  you:  the  influence  which  you  exert 
there  may  not  improbably  be  felt  through  your  city, 
and  even  through  your  country:  and  no  mortal  can 
say  at  what  point,  either  of  time  or  place,  it  will  be 
arrested.     If  I  were  called  upon  to  say  what  feature 


D  O  I  N  G      G  O  O  D  .  325 

in  the  present  age  is  most  favorable  to  the  benevo- 
lent activity  of  Christian  youth,  I  should  unhesi- 
tatingly refer  to  the  fact  that  it  is  in  an  age  of  sabbath 
schools ;  and  I  am  sure  that  none  of  you  whose 
heart  has  been  touched  by  the  benevolence  of  the 
gospel,  will  be  willing  to  lose  the  opportunity  of 
doing  good  which  is  hereby  afforded. 

Let  me  say,  then,  my  young  friends,  let  the  sabbath 
school  come  in  for  a  large  share  of  your  active  re- 
gard and  support.  Instead  of  regarding  it  a  task, 
regard  it  a  privilege,  to  engage  in  it.  And  that  your 
labors  may  turn  to  the  best  account,  qualify  your- 
selves thoroughly  for  the  discharge  of  your  duty  ; 
endeavor  to  impart,  in  connection  v/ith  each  exercise, 
all  the  instruction  you  can  ;  aim  not  only  to  enlighten 
the  understanding,  but  to  impress  the  heart ;  and 
follow  up  every  good  impression  Avith  pious  and 
affectionate  counsels,  which  may  be  fitted  to  render  it 
abiding.  Consider  yourselves  as  intrusted  in  a  mea- 
sure with  the  best  interests  of  your  pupils ;  and  let 
all  your  efforts  be  directed,  if  possible,  to  secure  their 
salvation.  I  rejoice  that  so  many  of  you  are  already 
enlisted  in  this  benevolent,  this  godlike  enterprise ; 
enlisted  in  it,  I  trust,  with  a  degree  of  ardor  in  some 
measure  proportioned  to  its  importance. 

3.  You  have  another  important  means  of  doing 
good  in  the  great  system  of  benevolent  operations 
by  which  the  present  day  is  distinguished.  The  in- 
stitutions which  have  grown  up  during  the  present 
age  for  the  diffusion  of  Christian  light,  and  the  con- 
sequent melioration  of  the  character  and  condition 
of  man,  bespeak  a  new  and  better  era  of  the  world ; 
and  they  put  into  the  hands  of  every  one,  and  espe- 


326  DOINGGOOD. 

cially  of  every  youth,  facilities  for  doing  good,  which 
the  wise  and  virtuous  of  other  ages  have  desired 
without  having  enjoyed.  This,  unquestionably,  is 
the  great  moral  machinery  by  which  the  world  is  to 
be  evangelized ;  and  there  is  not  one  of  you  who 
may  not,  who  ought  not,  and  I  think  I  may  say  who 
will  not,  in  some  way  or  other,  put  forth  his  hand  to 
keep  this  machinery  in  operation. 

You  may  aid  this  great  cause,  in  the  first  place, 
by  personal  exertion.  In  sustaining  and  carrying 
forward  these  various  institutions,  there  is  a  demand 
for  much  sober  calculation,  for  much  judicious  ma- 
nagement, for  much  zealous  and  faithful  co-opera- 
tion ;  and  that,  whether  you  consider  each  institu- 
tion as  insulated,  or  as  making  part  of  a  great  sys- 
tem of  benevolent  operation.  Here  is  a  field  in 
which  you  may  tax  your  faculties  to  the  utmost,  and 
which  you  cannot  occupy  with  success,  without  more 
or  less  of  intellectual  effort.  But  beside  the  exertion 
necessary  to  guide  and  control  these  institutions, 
there  is  also  a  demand  for  a  spirit  of  enterprise  in 
extending  their  operation,  and  in  enlisting  a  greater 
amount  of  influence  in  their  favor.  You  may,  by 
suitable  measures,  bring  other  youth  who  have 
hitherto  stood  aloof  to  engage  in  the  same  great 
cause  ;  and  they,  in  their  turn,  may  influence  others  : 
and  so  any  one  of  you,  for  aught  you  can  tell,  may 
oive  a  new  impulse  to  the  benevolent  oj^erations  of 
a  neighborhood,  or  even  of  a  city. 

And  you  may  help  forward  the  same  great  cause 
also  by  your  pecuniary  contributions.  I  do  not  un- 
dertake to  prescribe  the  amount  which  any  one  shall 
give  ;  nevertheless,  I  will  venture  to  say,  Give  as  the 


DOINGGOOD.  327 

Lord  has  prospered  you  :  give  as  an  enlightened  and 
well  regulated  conscience  dictates  :  give  as  you  be- 
lieve the  object  will  appear  to  have  demanded,  when 
you  shall  see  it  in  the  light  of  the  judgment-day.  If 
you  are  rich,  you  can  give  much ;  if  you  have  only 
a  competence,  you  can  do  less  ;  if  you  are  compara- 
tively poor,  you  can  do  something  :  and  God,  both  by 
his  word  and  providence,  assures  you  that  what  you 
give  shall  not  make  you  the  poorer.  It  is  a  noble 
resolution  which  some  young  persons  have  formed, 
to  consecrate  a  certain  part  of  their  earnings  to  God 
in  the  promotion  of  his  cause ;  and  this  resolution, 
to  their  honor,  they  have  been  enabled  to  keep,  even 
though  they  have  been  prospered  beyond  all  their  ex- 
pectations. The  world  is  not  to  be  evangelized 
without  an  immense  amount  of  pecuniary  contribu- 
tion ;  and  as  you  desire  that  glorious  result,  and  as 
you  desire  to  be  instrumental  in  bringing  it  forward, 
you  cannot  but  esteem  it  a  privilege  to  contribute  of 
your  substance  according  to  your  several  ability. 

4.  Another  important  means  of  doing  good,  which 
is  fairly  within  the  reach  of  all  of  you,  is  a  holy  ex- 
ample. There  is  a  power  in  a  consistent,  devoted. 
Christian  life,  which  belongs  to  nothing  else  ;  and 
which  greatly  increases  the  power  of  each  particular 
effort  that  you  may  put  forth.  For  instance,  you 
may  talk  much  on  the  subject  of  religion,  and  occa- 
sionally manifest  a  deep  interest  in  it,  and  yet  it  will 
be  to  little  purpose,  if  your  general  deportment  be 
not  in  correspondence  with  your  conversation ; 
whereas,  on  the  other  hand,  a  uniformly  holy  exam- 
ple will  give  to  the  same  conversation  a  point  and 
energy  not  easily  resisted.     So  also  you  may  engage 


328  DOINGGOOD. 

actively  in  the  pomotion  of  benevolent  objects,  and 
may  bring  large  gifts  to  the  treasury  of  the  Lord ; 
and  if  this  is  not  of  a  piece  with  your  daily  walk, 
instead  of  stimulating  others  to  nobler  deeds  of 
charity,  it  is  not  improbable  that  the  charge  of  os- 
tentation will  be  made  behind  your  back,  if  it  is  not 
rung  in  your  ears.  But  beside  the  influence  which 
a  holy  example  exerts  in  giving  effect  to  individual 
acts  of  beneficence,  there  is  a  more  general  and  more 
direct  influence,  which  may  be  calculated  upon  with 
absolute  certainty.  A  devoted  life  addresses  itself, 
silently  indeed,  but  most  pow^erfully,  to  persons  of 
every  description.  To  the  careless  sinner,  and  to 
the  slumbering  Christian,  it  brings  reproof  and  admo- 
nition. To  those  who  are  awakened  to  the  import- 
ance of  religion,  it  proflers  a  most  persuasive  invita- 
tion to  comply  with  the  terms  of  the  gospel.  And  to 
those  who  are  actively  engaged  in  doing  their 
Master's  business,  it  holds  out  encouragement  to  in- 
creased activity  and  perseverance.  In  short,  a  true 
Christian  example  is  a  living  epistle,  known  and 
read  of  all  men. 

To  this  point,  then,  let  me  entreat  you,  my  young 
friends,  to  give  diligent  heed.  See  that  your  conver- 
sation be,  in  all  respects,  as  becometh  the  gospel  of 
Christ.  See  that  the  spirit  of  piety  shed  its  kindly 
influence  over  your  whole  life.  In  whatever  circum- 
stances you  are  placed,  exhibit  the  humility,  the  con- 
sistency, the  dignified  firmness,  that  belongs  to  the 
Christian  character.  I  exhort  you  to  this  now,  not 
as  a  matter  of  comfort,  but  as  a  matter  of  usefulness 
—  as  a  means  of  doing  good  ;  and  I  repeat,  that  there 
is  in  the  Christian  life  a  power  over  the  hearts  and 


DOINGGOOD.  329 

consciences  of  men,  of  the  extent  of  which  you  have 
probably  never  conceived.  And  if  this  is  true  of  the 
Christian  life  in  any  circumstances,  suffer  me  to  say 
that  it  is  especially  true  of  it  when  it  is  exhibited  by 
the  young.  Let  an  elevated  tone  of  piety  appear  in 
a  young  Christian ;  let  him  be  at  once  humble, 
active,  and  consistent ;  and  he  will  diffuse  around 
him  a  light,  which,  perhaps,  beyond  almost  an} 
other,  will  lead  men  to  glorify  our  Father  who  is  in 
heaven. 

5.  The  last  of  the  means  of  doing  good  which  I 
shall  specify,  is  prayer.  In  a  preceding  discourse,  I 
have  spoken  of  its  importance  as  a  means  of  growth 
in  grace  ;  I  now  remark,  that  it  is  not  less  important 
as  a  means  of  doing  good.  The  kind  of  prayer  to 
which  I  here  especially  refer,  is,  of  course,  inter- 
cession. 

I  stop  not  now  to  inquire  in  respect  to  the  nature 
of  the  connection  between  asking  and  receiving :  ir 
is  sufficient  for  us  to  know  that  there  is  such  a  con- 
nection :  —  that  God  has  commanded  us  to  ask,  and 
has  promised,  if  we  ask  aright,  that  we  shall  receive. 
And  he  is  as  ready  to  hear  the  prayers  which  we 
offer  in  behalf  of  others,  as  of  ourselves.  Not  that 
every  prayer  we  offer  will  be  answered  in  the  very 
manner,  and  at  the  very  time,  which  we  may  expect 
or  desire  ;  still  it  is  true,  literally  true,  that  praying 
breath  is  never  spent  in  vain ;  and  we  shall  ulti- 
mately know  that  all  our  prayers  offered  with  faith 
in  the  Saviour,  have  been  answered  in  the  best  man- 
ner possible:  —  in  the  way  which  infinite  wisdom 
and  goodness  has  dictated. 

In  some  respects,  you  wilj  instantly  perceive  that 
?8* 


330  DOINGGOOD, 

prayer  possesses  an   advantage  over   every  other 
means  of  doing  good.      It   is  a  means  which  you 
may  employ  with  its  full  effect,  when  you  are  unable 
to  employ  any  other.     Perhaps  you  have  an  irreli- 
gious friend,  who  has  steadily  resisted  all  your  eflbrts 
for  his  salvation ;  who  has  even  treated  your  affec- 
tionate counsels  and  expostulations  with  contempt, 
insomuch  that  you  have  become  satisfied  that  you 
have  done  all  for  him  in  that  way  that  you  can  ever 
do  :  —  must  you  then  absolutely  give  him  up,  and  sit 
down  with  the  heart-rending  reflection  that  he  must 
certainly  perish  ?     No  :  you  may  enter  your  closet, 
and  on  his  behalf  commune  with  your  Father  who 
seeth  in  secret ;  and  there  perhaps,  when  all  other 
means  have  failed,   you  may  prevail  with  God  to 
create  within  him  a  clean  heart.     Or  you  may  be  laid 
in  the  providence  of  God  upon  a  sick-bed  ;  and  you 
may  think   with  deep  concern  of  the  salvation  of 
sinners  around  you,  and  yet  be  unable  to  reach  them 
with  the  voice  of  expostulation ;  or  you  may  think 
of  the  noble  institutions  of  Christian  charity  which 
bless  our  land,  and  yet  be  too  poor  to  contribute  a 
farthing  to  aid  their  operation  ;  but  in  either  case, 
you  can  wield  the  most  powerful  engine  that  God 
has  put  into  the  hands  of  mortals  ;  and  it  may  be 
that  you  will  actually  accomplish  more  on  that  bed 
of  sickness,  than  many  around  you  who  have  health, 
and  property,  and  a  profusion  of  the  means  of  active 
benevolence.     And  then  again,  let  it  not  be  forgotten, 
that  unless  all  your   other  efforts  to  do  good  are 
crowned  with  prayer,  you  have  no  assurance  that 
they  Avill  be  of  any  avail :  or  if  they  should,  by  God's 
grace,  be  made  instrumental  of  good  to  others,  they 


DOINGGOOD.  331 

will  bring  no  blessings  into  your  own  bosom.  And 
let  me  say  too,  that  the  spirit  of  prayer  is  the  spirit 
of  beneficence :  and  it  is  in  the  closet,  in  the  worship- 
ping assembly,  and  universally  at  the  throne  of 
grace,  that  the  Christian's  heart  is  quickened  to  its 
highest  impulse  of  benevolent  action. 

I  say  then,  my  young  friends,  pray  without  ceas- 
ing. Pray  in  season  and  out  of  season.  Pray  for 
your  friends,  and  your  enemies.  Pray  for  those  who 
are  near  at  hand,  and  those  who  are  afar  off.  Pray 
for  the  whole  family  of  man.  Pray  with  deep 
humility,  with  true  faith,  with  earnest  perseverance ; 
and  you  shall  know,  probably  in  this  world,  if  not  at 
the  judgment,  that  in  these  importunate  wrestlings, 
you  were  doing  a  greater  amount  of  good  to  the 
souls  of  your  fellow-men,  than  you  have  the  power 
to  calculate;  perhaps,  that  you  were  clothing  the 
wilderness  with  moral  verdure,  and  causing  the  dark 
places  of  the  earth  to  echo  with  the  sounds  of  sal- 
vation. 

I  have  now  specified  some  of  the  most  important 
means  of  doing  good ;  means  which,  in  a  greater  or 
less  degree,  are  within  the  reach  of  all  of  you.  Let 
me  here  only  add,  that  your  worldly  calling,  what- 
ever it  may  be,  ought  to  be  regarded  by  you  in  the 
same  light  as  an  important  means  of  benefiting 
your  fellow-men.  In  whatever  sphere  Providence 
may  call  you  to  labor,  you  are  to  bear  in  mind  that 
your  efforts  are  not  to  terminate  in  mere  self-gratifi- 
cation, but  are  to  have  respect  to  the  higher  purposes 
of  doing  good  to  others,  and  of  glorifying  God. 

III.   I  proceed  to  the  third  general  division  of  the 


332  DOINGGOOD. 

discourse,  in  which  I  am  to  suggest  some  directions 
for  doing  good. 

1.  In  the  first  place,  then,  if  you  desire  to  accom- 
plish the  greatest  amount  of  good,  I  would  say,  Be 
careful  to  select  a  field  adapted  to  your  peculiar 
talents.  This  remark  may  apply  in  general  to  the 
choice  of  your  calling  for  life  ;  or  it  may  apply  more 
particularly  to  the  special  enterprises  of  benevolence 
in  which  you  may  engage.  There  are  a  great 
variety  of  stations  and  employments  allotted  to  men, 
in  any  of  which  the  true  Christian,  if  otherwise  jfitted 
for  them,  cannot  fail  to  be  useful.  But  it  is  easy  to 
conceive  that  a  Christian,  with  certain  natural  or 
acquired  talents,  might  be  very  useful  in  one  station, 
when  he  would  be  little  more  than  a  cumberer  of  the 
ground  in  another.  Hence  the  vast  importance  of 
judiciously  selecting  your  employments  ;  of  always 
occupying  those  places  which  you  are  fitted  to  occupy 
with  the  greatest  advantage  ;  of  using  those  means 
for  doing  good,  which  are  likely,  in  your  hands,  to 
be  most  efficacious.  It  is  true,  indeed,  that  this  is  a 
subject  on  which  you  may  not  always  be  able  to  form 
the  most  correct  opinion  ;  for  there  is  no  kind  of 
knowledge  in  which  we  are  more  apt  to  be  deficient, 
than  the  knowledge  of  our  own  character:  but  if 
you  are  prudent,  you  will  not  only  look  well  into 
your  own  hearts,  but  will  take  counsel  of  judicious 
Christian  friends,  who  will  be  able  to  judge  with  less 
partiality,  and  probably  with  more  correctness. 
Entering  a  sphere  of  labor  for  which  you  are  fitted, 
you  may  accomplish  more  in  a  short  period,  than,  in 
other  circumstances,  you  could  accomplish  during  a 
whole  life. 


D  O  I  N  G      G  O  O  D  .  333 

There  is  one  common  mistake  connected  with  this 
subject,  to  which  I  beg  leave  to  advert  for  the  sake 
of  putting  you  on  your  guard  against  it,  if  perchance 
it  should  with  any  of  you  become  a  practical  matter. 
I  refer  to  the  fact  that  young  men,  not  unfrequently, 
from  conscientious  considerations,  leave  a  profession 
to  which  they  have  been  trained,  and  for  which  they 
are  fitted,  for  one  to  which  they  have  neither  a 
natural  nor  acquired  adaptation.  Far  be  it  from  me 
to  question  that  there  may  be  cases  in  which  a  me- 
chanic, or  a  merchant,  or  a  lawyer,  may  very  pro- 
perly resign  the  trade  or  the  profession  to  which  he 
has  been  educated,  and  even,  at  a  comparatively  late 
period,  enter  the  gospel  ministry ;  but  I  am  con- 
strained to  offer  it  as  my  deliberate  conviction  that, 
in  the  great  majority  of  instances  in  which  such  a 
change  takes  place,  it  is  not  for  the  better  but  for  the 
worse,  as  it  respects  the  amount  of  good  ultimately 
accomplished.  Admitting  that  the  calling  to  which 
the  individual  is  first  devoted,  is  honest  and  honor- 
able, and  one  to  which  he  has  been  regularly  trained, 
he  had,  in  all  ordinary  cases,  better  remain  in  it;  for 
if  he  enter  another,  especially  if  he  enter  the  gospel 
ministry,  it  will  probably  be  with  at  best  a  hurried 
preparation,  and  in  circumstances  which  give  little 
promise  of  success.  If  you  have  found  by  experi- 
ence that  you  can  occupy  one  place  to  advantage, 
there  is  always  some  hazard  in  relinquishing  it  for 
another  which  you  have  not  tried,  of  a  very  different 
character.  And  you  misjudge  altogether,  if  you  ima- 
gine that  the  Christian  ministry  opens  the  only  ex- 
tensive field  of  usefulness  to  a  Christian  :  for  it  ad- 
mits of  no  question  that  there  are  many  good  men. 


334  DOINGGOOD. 

who  can  be  far  more  useful  out  of  the  ministry  than 
in  it.  I  do  not  decide  that  in  a  case  like  that  which 
I  have  supposed,  you  ought  not  to  change;  but  I  say 
with  confidence,  that  you  ought  not  tc  do  it  without 
much  deliberation  and  prayer. 

2.  Another  direction  necessary  to  be  observed,  if 
you  will  accomplish  the  greatest  amount  of  good  in 
your  power,  is,  that,  so  far  as  may  be,  your  whole 
time  should  be  occupied  in  doing-  good.  I  should 
not  be  surprised,  if  the  query  should  arise  in  some 
of  your  minds,  whether  this  is  indeed  possible; 
whether  it  is  not  necessary,  from  the  very  constitu- 
tion of  our  nature,  that  part  of  our  time  should  be 
devoted  to  amusement?  I  answer,  the  constitution 
of  our  nature  does  require  an  occasional  cessation 
from  severe  labor,  and  an  occasional  change  of  em- 
ployment; but  it  does  not  require  that  it  should  be  a 
change  from  what  is  useful  to  what  is  useless  or 
foolish :  on  the  contrary,  the  whole  purpose,  the 
only  legitimate  purpose  of  amusement,  is  answered 
by  a  change  from  one  useful  employment  to  another; 
an  employment  which  keeps  you  still  doing  good, 
though  you  are  doing  good  in  a  different  way.  If 
you  govern  your  conduct  by  this  principle,  you  will 
find  yourselves  blessed  with  a  far  higher  degree  of 
activity  both  of  mind  and  body,  and  will  be  far  better 
fitted  for  the  discharge  of  your  ordinary  duties,  than 
if  you  should  yield  yourselves  up  to  absolute  inac- 
tion, or  to  what  ordinarily  passes  with  the  world 
under  the  name  of  amusement.  In  this  M'^ay,  too, 
many  of  your  precious  moments  which  would  other- 
wise be  lost,  and  worse  than  lost,  are  improved  to 


DOINGGOOD.  335 

the  benefit  of  your  fellow-men,  and  the  glory  of 
God. 

3.  If  you  would  do  all  the  good  in  your  power, 
reduce  your  various  duties,  so  far  as  possible,  to 
system.  Every  man  of  the  world  knows  how  neces- 
sary this  is  in  the  accomplishment  of  his  purposes: 
and  it  is  equally  necessary  for  the  man,  who,  what- 
ever he  does,  aims  to  do  all  to  the  glory  of  God. 
You  ought  to  regard  this  as  a  matter  of  Christian 
obligation,  not  only  in  respect  to  whatever  relates  to 
your  daily  employment,  but  to  your  efforts  for  the 
promotion  of  particular  objects  of  benevolence,  and 
especially  to  your  pecuniary  contributions.  Let  the 
plan  by  which  you  are  to  regulate  your  whole  con- 
duct, be  formed  in  your  closet:  let  it  be  formed  de- 
liberately ;  in  the  exercise  of  a  spirit  of  prayer ; 
with  a  deep  sense  of  your  Christian  obligations  ; 
and  in  view  of  the  retributions  of  the  judgment :  and 
that  plan  reduced  to  practice,  will,  on  the  whole, 
bring  a  much  larger  amount  of  blessing  in  its  train, 
than  any  course  of  conduct  which  should  be  left  to 
the  control  of  accidental  circumstances  and  occa- 
sional impulses.  I  do  not  say  but  that,  in  the  latter 
case,  you  might  sometimes  do  more,  and  give  more, 
from  the  momentary  impulse  of  excited  feeling,  than 
in  the  former:  but  in  the  one  case,  your  influence 
would  be  like  that  of  a  summer  shower  —  rattling, 
soon  over,  and  not  penetrating  beyond  the  surface  of 
the  earth ;  in  the  other,  it  would  be  like  that  of  a 
steady  rain  —  comparatively  noiseless,  but  sinking 
deep  into  the  earth,  and  causing  it  to  minister  to  the 
wants  of  man. 

Suffer  me  to  say,  my  young  friends,  that  if  you  in- 


336  DOINGGOOD. 

tend  ever  to  regulate  your  efforts  in  doing  good  by 
a  regard  to  system,  you  cannot  begin  too  early.  I 
know  not  whether  there  be  any  one  habit  which  is 
broken  up  with  more  difficulty,  than  a  habit  of  action 
which  has  no  respect  to  order;  and  such  a  habit  per- 
sisted in  for  a  few  years,  if  we  may  judge  from  the 
analogy  of  experience,  must  be  pronounced  nearly 
incurable.  As  you  desire,  then,  not  only  to  do  the 
greatest  amount  of  good,  but  to  do  it  with  the 
greatest  ease  and  pleasure,  I  exhort  you  to  lose  no 
time  in  forming  a  habit  of  systematic  action. 

4.  It  is  also  important,  in  order  that  you  may  do 
the  greatest  good  in  your  power,  that  your  efforts 
should  be  proportioned  to  different  objects,  accord- 
ing to  their  claims  on  your  regard.  Two  objects 
may  be  equally  important  in  themselves,  and  yet  the 
one,  from  peculiar  circumstances,  may  have  a  much 
stronger  claim  on  your  attention  than  the  other :  for 
instance,  the  members  of  your  own  family,  or  the 
circle  of  your  immediate  friends,  have  no  doubt  a 
stronger  claim  on  your  benevolent  exertions,  than 
the  inhabitants  of  Japan  or  Hindostan  ;  not  because 
the  souls  of  your  kindred  or  friends  are  more  pre- 
cious than  the  souls  of  these  heathen,  but  because 
Providence  has  placed  the  former  more  immediately 
within  the  range  of  your  influence.  Not  that  you 
are  to  refuse  your  aid  for  the  salvation  of  those  who 
are  afar  off;  for  you  have  already  seen  that  your 
field  of  operation  is  the  world  :  nevertheless,  as  a 
general  rule,  you  are  to  regard  those  who  are  near 
you,  other  things  being  equal,  as  having  stronger 
claims  than  the  more  distant,  on  the  principle  to 
which  I  have  just  adverted.     Of  the  various  objects 


DOINGGOOD.  337 

of  real  benevolence  which  are  presented  to  you,  I 
do  not  advise  you  to  turn  away  from  any  which  you 
have  the  ability  to  aid  ;  but  I  exhort  you  to  let  the 
comparative  aid  which  you  render  to  each,  be  a 
matter  of  reflection  and  prayer.  An  object  in  itself 
less  important,  may,  sometimes,  from  peculiar  cir- 
cumstances, demand,  for  the  time  being,  more  of 
your  aid,  than  a  more  important  one  ;  but  in  general, 
the  relative  importance  of  the  object,  in  connection 
with  the  providential  relation  you  sustain  to  it,  is  to 
be  the  criterion  by  which  you  are  to  determine  your 
duty. 

5.  I  observe,  once  more,  that  if  you  would  do  the 
greatest  amount  of  good  in  your  power,  you  must 
watch  for  the  most  favorable  seasons  for  action. 
You  know  how  important  this  is  to  the  merchant, 
and  indeed  to  men  of  every  profession  ;  the  improve- 
ment of  a  single  opportunity,  the  taking  advantage 
of  a  slight  turn  of  circumstances,  may  be  the  hinge 
on  which  turns  their  fortune  for  life.  Let  not  the 
children  of  this  world,  my  young  friends,  be  wiser 
in  their  generation  than  the  children  of  light.  Be 
always  on  the  watch  for  opportunities  of  doing  good  ; 
lest,  while  your  vigilance  is  suspended  for  an  hour, 
some  opportunity  should  escape  you,  which,  by  hav- 
ing been  faithfully  improved,  might  have  secured  the 
salvation  of  some  immortal  soul.  Be  ready  at  all 
times  to  speak  a  word  in  season  for  God  :  I  say,  a 
word  in  season ;  for  while  I  desire  that  you  may  be 
faithful  on  this  subject,  I  would  never  have  you  dis- 
gust by  being  inappropriate  and  obtrusive:  but  "a 
word  fitly  spoken,"  that  is,  spoken  in  the  right  time, 
and  in  the  right  manner,  the  wise  man  has  declared, 
29 


338  DOINGGOOD, 

"  is  like  apples  of  gold  in  pictures  of  silver."  So 
also  you  may  sometimes  do  incalculable  good  by  a 
tract,  and  that  too  in  circumstances  in  which  you 
could  do  good  in  no  other  way  :  and  who  does  not 
know  that,  by  this  means,  a  reproof  has  sometimes 
been  brought  home  to  the  heart  of  the  scoffer,  which 
has  melted  him  down  into  a  penitent  at  the  foot  of 
the  cross  ?  In  a  word,  let  it  be  your  object,  while 
you  are  always  engaged  in  doing  good,  to  avail  your- 
selves especially  of  those  golden  seasons  which  now 
and  then  occur,  in  which  you  may  accomplish  great 
good,  perhaps  in  a  single  moment ;  opportunities 
which,  if  once  suffered  to  pass,  can  never  be  recalled. 

IV.  I  have  already  dwelt  at  so  great  length  on  this 
subject,  that  I  shall  detain  you  but  a  few  moments 
upon  the  last  article,  in  which  I  am  to  consider  the 
motives  for  doing  good :  though  this  of  itself  consti- 
tutes a  subject  so  broad,  that,  instead  of  occupying  a 
small  part  of  a  discourse,  it  might  profitably  occupy 
several  discourses. 

1.  The  first  motive  which  I  would  present  before 
you  for  doing  good  is,  that,  in  this  way  only  you  an- 
swer the  end  of  your  existence.  A  moment's  in- 
spection of  your  intellectual  and  moral  constitution 
shows  you  that  you  are  gifted  with  noble  powers  ; 
powers  which  could  have  been  bestowed  only  by  the 
Almighty  and  All-wise  God.  The  question  arises, 
Whence,  then,  were  they  bestowed?  Was  it  that 
they  might  be  perverted  to  purposes  of  rebellion  and 
crime  ?  Such  an  inquiry  needs  no  reply.  Was  it, 
then,  that  they  might  merely  answer  the  purposes  of 
self-indulgence,  or  that  they  should  remain  in  a  state 


D  O  I  N  G     G  O  O  D  .  339 

of  indolent  inaction  ?  To  admit  this  were  not  only 
absurd,  but  blasphemous.  You  need  go  to  no  higher 
teachers  than  reason  and  conscience  to  be  assured 
that  these  noble  powers  were  given  you  for  benevo- 
lent action;  and  that  when  they  are  used  in  any 
other  way,  or  for  any  other  purpose,  they  are  per- 
verted, Man  was  made  for  a  far  higher  purpose 
than  the  beasts  that  perish ;  but  if  his  faculties  are 
employed  in  any  other  way  than  in  doing  good,  he 
loses  the  place  in  creation  which  his  Maker  assigned 
him,  and  becomes  worse  than  a  blank  in  the  works 
of  God.  I  know  that  this  is  a  motive  which  ad- 
dresses itself  to  youth  of  every  character  —  to  those 
who  utterly  neglect  religion,  as  well  as  to  those  who 
have  entered  on  a  religious  life  :  but  I  am  sure  it 
applies  in  all  its  force  to  you  who  are  professedly 
the  disciples  of  Christ ;  for  to  say  nothing  of  the 
fact  that  you  may  be  deceived,  it  is  certain  that  you 
bear  about  with  you  a  body  of  sin,  and  hence  are  in 
danger  of  doing  far  less  good  than  is  actually  within 
your  power;  and  just  in  proportion  as  you  come 
short  of  this,  you  defeat  the  design  for  which  your 
faculties,  your  very  existence,  were  given  you.  As 
you  desire  then  to  answer  in  the  highest  degree  the 
end  for  which  God  made  you,  and  made  you  what 
you  are  in  the  scale  of  being,  be  always  employed  in 
doing  good. 

2.  Another  motive  by  which  I  would  urge  you  to 
a  life  of  active  benevolence  is,  that  your  destiny 
thereby  becomes  allied  to  that  of  the  highest  orders 
of  creation.  No  doubt  there  are  various  ranks  of 
being  above  us,  as  we  know  that  there  are  various 
orders  below  us  ;  and  with  the  exception  of  the  rebel 


340  DOINGGOOD. 

angels  who  are  confined  in  chains  under  darkness 
unto  the  judgment  of  the  great  day,  all  these  supe- 
rior orders  of  intelligence  are  engaged  in  a  course  of 
unceasing,  active  benevolence.  They  breathe  the 
pure  atmosphere  of  heaven  ;  they  w^alk  in  the  light 
of  the  Lamb  ;  they  execute  the  purposes  of  infinite 
wisdom  and  infinite  love  ;  they  strike  their  golden 
harps  to  the  praises  of  Jehovah.  By  a  life  of  active 
benevolence,  you  become  incorporated  into  the  same 
family  with  them,  and  prepared  for  their  communion 
and  their  joys.  Nay,  more,  your  destiny,  in  some 
respects,  will  be  elevated  above  theirs ;  for  the  song 
of  redemption  you  will  raise  to  a  higher  and  nobler 
note  than  they  ever  can.  Is  not  here,  then,  a  power- 
ful motive  to  benevolent  action  ;  a  consideration 
which  should  induce  you  not  to  be  weary  in  well- 
doing? 

3.  By  a  life  of  active  benevolence,  you  are  changed 
into  the  image  of  God,  from  glory  to  glory.  It  is 
the  most  perfect  epitome  that  was  ever  formed  of  the 
character  of  God,  that  he  is  Love :  it  is  his  delight- 
ful and  unceasing  employment  to  do  good.  Every 
thing  in  creation,  every  thing  in  providence,  every 
thing  in  redemption,  proves  it.  Would  you,  then,  bear 
the  lineaments  of  his  character ;  and  do  you  desire 
that  you  may  wear  his  image  with  increasing  bright- 
ness ?  Then,  let  me  say,  imitate  his  divine  benefi- 
cence. Let  it  be  the  constant  employment  of  your 
life  to  do  good.  This  brings  you  up  towards  the 
standard  of  infinite  perfection ;  and  while  it  makes 
you  like  God,  it  makes  you  a  constant  object  of  his 
complacence  and  blessing. 


DOINGGOOD.  341 

4.  Be  encouraged  to  a  life  of  benevolent  action  by 

the  consideration  that  you  hereby  act  in  character, 
not  only  as  a  creature  of  God,  and  a  probationer  for 
■eternity,  but  especially  as  a  professor  of  religion. 
In  acknowledging  yourself  a  disciple  of  Jesus  Christ, 
you  not  only  recognise  your  obligations  to  do  good, 
but  avow  your  determination  to  do  good  ;  and  it  is 
only  in  proportion  as  your  life  is  given  to  active 
benevolence,  that  you  redeem  the  pledge  which  a 
Christian  profession  involves.  When  you  make  it 
manifest  that  your  grand  aim  is  to  diffuse  blessings 
around  you,  to  relieve  the  temporal  and  spiritual 
wants  of  your  fellow-creatures,  and  thus  to  leave  the 
world  the  better  for  your  having  lived  in  it,  your 
character  is  clothed  with  a  majesty  which  does  not 
belong  to  that  of  the  hero  or  the  statesman  —  the 
majesty  of  a  consistent  Christian.  But  on  the  other 
hand,  if  you  content  yourself  with  a  mere  negative 
character,  satisfied  to  do  no  harm,  though  you  do 
little  positive  good,  every  man  who  knows  what  you 
profess,  will  note  your  inconsistency,  and  will,  at 
least  in  his  heart,  say,  '*  You  profess  more,  but  what 
do  you  more  than  others  ?" 

5.  Finally :  Let  me  urge  you  to  a  steady  course 
of  benevolent  action,  by  the  consideration  that  in  no 
other  way,  can  you  accomplish  the  design  of  your 
early  conversion.  When  God  calls  sinners  into  his 
kingdom  at  any  period  of  life,  he  calls  them  to  be 
active  in  his  service:  wh€n  he  calls  them  in  the 
morning  of  life,  it  is  that  they  may  labor  for  him 
early ;  and  if  he  is  pleased  to  continue  them  to  an 
advanced  period,  that  they  may  also  labor  long. 
Suppose^  in  his  providence,  he  should  spare  you  to 

29* 


342  DOINGGOOD. 

advanced  age — what  an  amount  of  good  may  you 
not  accomplish ;  what  a  mighty  influence  may  you 
not  exert  on  the  destinies  of  your  fellow-men ;  what 
large  treasures  of  bliss  and  glory  may  you  not  lay- 
up  for  yourselves  in  a  better  world !  And  what 
if  you  should  die  early?  Still  you  do  not  wish 
to  die  without  having  done  something  to  benefit 
your  generation,  and  glorify  God :  and  God,  by 
calling  you  early  into  his  kingdom,  has  declared 
that  he  is  willing — nay,  that  he  is  desirous  that  you 
should  thus  be  honored.  In  the  accomplishment  of 
this  benevolent  design  concerning  you,  see  that  you 
faithfully  and  diligently  co-operate ;  do  good  to  all 
men  as  you  have  opportunity ;  and  God  your  Father 
and  Redeemer  will  smile  upon  you  from  his  throne, 
and  ere  long  will  take  you  up  to  dwell  amid  the 
glories  of  his  own  eternal  beneficence. 


:*- 


LECTURE     XVII. 

THE     YOUNG     CHRISTIAN'S     COURSE 


II.  TIMOTHY,  IV.  7. 

I  have  finished  my  course. 


You  will  instantly  perceive  that  I  have  chosen 
this  passage  somewhat  in  the  way  of  accommodation. 
As  it  stands  in  the  apostle's  discourse,  it  is  the  lan- 
guage, not  of  a  young  Christian,  but  of  an  aged 
Christian,  who  is  just  closing  his  career  of  conflict 
and  trial,  and  has  heaven  full  in  view.  "I  have 
finished  my  course  —  the  labors  and  sufferings  of  a 
long  life  are  now  soon  to  be  ended  :  already  I  have 
reached  the  hither  part  of  the  dark  valley ;  the  crown 
of  righteousness,  and  the  robe  of  glory,  begin  to  glit 
ter  in  my  eye ;  and  strains  of  heavenly  music  fall 
sweetly  on  my  ear."  Oh  what  a  moment  was  that 
to  Paul !  Who  would  not  covet  death,  if  he  could 
greet  it  with  such  joyful  confidence,  as  a  messenger 
to  call  him  up  to  glory  ? 

But  in  the  present  discourse,  I  purpose  to  consider 
the  text  as  an  expression  of  triumphant  faith  in  a 
young  Christian,  in  the  immediate  prospect  of  his 
departure.     In  the  series  of  discourses  which  I  am 


344  YOUNG     CHRISTIANS      COURSE. 

now  bringing  to  a  close,  I  have  contemplated  a 
youth,  first,  as  exposed,  perhaps  yielding,  to  the 
temptations  of  the  world,  and  neglecting  his  immor- 
tal interests;  then,  as  inquiring  with  deep  anxiety, 
"what  he  shall  do  to  be  saved,"  then,  as  actually 
complying  with  the  conditions  of  the  gospel,  and 
becoming  a  new  creature  in  Christ  Jesus ;  and  sub- 
sequently, as  walking  in  the  commandments  and 
ordinances  of  the  Lord,  and  thus  growing  in  know- 
ledge, piety,  and  usefulness.  I  now  make  the  sup- 
position—  and  it  surely  involves  nothing  improbable 
—  that  this  same  youth,  in  the  midst  of  his  Christian 
activity,  is  arrested  by  the  hand  of  death ;  and  that, 
in  the  last  hour  of  his  life,  as  he  contemplates  the 
past,  and  looks  forward  to  the  future,  he  exclaims, 
"  I  have  finished  my  course."  I  invite  you,  my  young 
friends,  to  contemplate  this  youth  —  suppose,  if  you 
will,  that  it  is  one  of  your  own  companions  —  in 
these  most  solemn  and  interesting  circumstances ; 
and  then  answer  to  your  own  conscience,  whether 
the  joy  of  such  a  death  does  not  compensate  a  thou- 
sand fold  for  all  the  sacrifices  which,  yourselves  being 
judges,  religion  ever  required  of  him. 

Without  adverting  particularly  to  the  obvious  fact 
that  the  text  contains  an  allusion  to  the  Grecian 
games,  I  shall  proceed  directly  to  call  your  attention 
to  the  COURSE  here  spoken  of,  in  application  to  a 
young  Christian :  to  its  character,  its  close,  its  con- 
sequences. 

I.  Its  Character. 

And  I  remark,  in  the  first  place,  that  it  is  a  brief 
course.     Brief  indeed  is  the  course  of  that  Christian 


YOUNG     christian's     COURSE.  345 

who  even  fills  up  his  threescore  years  and  ten ;  for 
the  life  of  man,  at  its  best  state,  is  as  a  dream  of  the 
night  when  one  awaketh.  But  in  the  case  which  I 
am  supposing,  it  is  a  brief  period  compared  with  that 
which  falls  to  the  lot  of  many  others.  This  is  true  of 
the  whole  period  of  youthful  life  ;  and  it  is  especially 
true  of  that  part  of  it,  which  is  devoted  to  the  service 
of  Christ.  The  youth  perhaps  has  lived  twelve,  fifteen, 
twenty  years,  before  he  has  ever  thought  seriously 
of  his  soul's  salvation  :  supposing  him,  at  either  of 
these  periods,  to  have  entered  on  the  religious  life, 
and  yet  to  find  an  early  grave,  how  short  the  season 
allotted  to  his  Christian  course  !  Whatever  he  may 
have  done,  or  whatever  he  may  have  suffered,  in  the 
cause  of  his  Redeemer,  has  all  been  brought  within 
rery  narrow  limits. 

Again  :  It  is  a  beneficent  course.  However  some 
may  imagine  that  a  life  of  religion  necessarily  im- 
plies seclusion  from  the  world,  and  others,  that  it 
imposes  no  peculiar  obligations,  the  Christian  of 
whom  I  am  speaking,  having  been  faithful,  has  acted 
upon  a  far  different  principle.  From  the  time  that 
he  became  a  new  creature  in  Christ  Jesus,  he  has 
steadily  recognised  his  obligation  to  live  not  for  him- 
self, but  for  Him  who  died  for  his  salvation.  His 
grand  object  has  been  to  do  good  ;  —  to  do  good  in 
the  various  relations  of  life  ;  —  to  do  good  to  all  men, 
so  far  as  he  has  had  opportunity  and  ability.  He 
has  found  no  time  to  waste  in  the  follies  to  which 
many  of  his  companions  have  yielded ;  but  has  en- 
deavored, to  the  extent  of  his  power,  to  give  all  his 
hours  to  some  employment,  which  would  contribute 
to  render  the  world  better  for  his  having  lived  in  it. 


346  YOUNG 

Again:  It  is  a  self-denied  course.  At  its  very 
commencement,  he  took  a  deliberate  survey  of  the 
field  he  was  about  to  enter,  and  saw  that  he  could  do 
nothing  without  constant  conflict ;  but  he  resolved 
to  be  a  Christian  notwithstanding  ;  and  from  that 
hour  he  became  crucified  to  the  world,  and  the  world 
was  crucified  to  him.  Not  improbably  he  had  much 
to  encounter  in  leaving  gay  associates,  and  taking 
his  stand  on  the  side  of  religion;  but  he  dared  to  be 
singular  then,  and  the  resolutions  which  he  then 
formed  to  resist  temptation,  he  has  steadily  adhered 
to  since.  He  has  found  himself  in  only  a  partially 
sanctified  state,  with  corrupt  afllections  and  inclina- 
tions often  prompting  him  to  sin  ;  and  sometimes  he 
has  been  ready  to  exclaim,  under  the  power  of  in- 
dwelling corruption,  "  O  wretched  man  that  I  am, 
who  shall  deliver  me  from  the  body  of  this  death  ?" 
Nevertheless,  he  has  resolutely  prosecuted  the  war- 
fare with  himself,  and  has  seen  his  spiritual  enemies 
gradually  put  under  his  feet.  It  has  been  his  con- 
stant prayer,  his  earnest  endeavor,  that  he  might  gain 
an  entire  victory  over  all  his  evil  passions  and  appe- 
tites, and  that  every  principle  of  his  nature  might  be 
brought  into  captivity  to  the  obedience  of  Christ. 

Again  :  It  is  a  dependent  course  :  and  by  this,  I 
mean  that  he  has  not  gone  about  the  performance  of 
his  duties  in  his  own  strength.     He  has  recollected 

o 

that  all  his  springs  were  in  God  ;  that  while  he  was 
commanded  to  be  active,  he  was  dependent  for  the 
very  power  of  action  on  the  influence  of  the  Holy 
Spirit.  Instead  of  perverting  this  truth  to  minister 
to  indolence  on  the  one  hand,  or  presumption  on  the 
other,  he  uses  it  as  furnishing  at  once  an  argument 


YOUNG     christian's     COURSE.  347 

for  activity  and  humility  ,  and  while  he  doeth  what 
his  hand  findeth  to  do  with  his  might,  he  habitually 
connects  with  his  efforts  to  do  good,  a  sense  of  de- 
pendence on  Almighty  grace.  Hence  that  may  be 
said  of  him,  in  reference  to  his  general  character, 
which  was  said  of  Paul  in  reference  to  his  conver- 
sion—  "Behold  he  prayeth  !" 

Further  :  It  is  an  increasingly  easy  course.  When 
he  first  contemplated  the  obstacles  which  would  op- 
pose his  progress,  they  seemed  to  him  perhaps  well 
nigh  insurmountable  ;  and  it  may  be  that  he  hesitated 
long  before  he  took  up  the  resolution  to  encounter 
them.  One  of  the  greatest  difficulties  he  apprehended 
was  that  of  separating  himself  from  worldly  com- 
panions and  vanities,  and  taking  the  attitude  of  a 
determined  friend  of  religion,  in  the  face  of  the  world : 
but  he  has  found  the  difficulty  in  this  respect  con- 
stantly diminishing  with  each  successive  effort ;  and 
that,  not  only  inasmuch  as  his  efforts  have  contri- 
buted to  increase  his  power  of  action,  on  the  princi- 
ple that  every  faculty  is  improved  by  proper  exercise, 
but  also  because  his  determined  perseverance  has 
discouraged,  in  a  great  degree,  the  attempts  to  draw 
him  away  from  his  duty.  And  as  it  is  in  this  respect, 
so  it  is  in  every  other.  He  has  indeed,  as  he  has 
advanced,  learned  more  of  the  corruption  of  his 
heart,  and  of  his  need  of  a  constant  divine  influence  ; 
nevertheless,  every  temptation  over  which  he  has 
gained  the  victory,  has  rendered  each  successive  one 
less  formidable  :  every  evil  affection  which  he  has 
been  enabled  to  crucify,  has  given  him  an  advantage 
in  respect  to  every  other  which  has  risen  in  his 
heart :  every  measure  of  grace  which  he  has  received. 


348  YOUNG     christian's     COURSE. 

has  been  a  measure  of  strength  to  enable  him  the 
better  to  discharge  his  duty.  In  this  way,  amidst  all 
the  disclosures  of  his  own  corruptions,  amidst  the 
constantly  accumulating  weight  of  duty,  his  course 
has  continually  become  more  easy  ;  and  obstacles 
which  once  seemed  not  only  real,  but  even  appalling, 
have  at  length  entirely  disappeared. 

Moreover,  it  is  on  the  whole  a  pleasant  course. 
Yes,  it  is  pleasant,  with  all  the  conflicts  and  trials 
with  which  it  is  connected  ;  for  with  these  very  con- 
flicts and  trials,  grace  intermingles  ;  so  that  the  cup 
which  seems  to  have  in  it  nothing  but  bitterness,  has 
really  little  else  than  consolation.  If  I  were  to  speak 
of  the  elements  of  the  joy  which  is  here  experienced, 
I  should  tell  you  of  that  peace  which  passeth  under- 
standing ;  of  that  hope  which  is  an  anchor  to  the 
soul ;  of  that  living  faith  which  rests  in  and  appro- 
priates the  promises  of  God  ;  which  unites  the  soul 
to  its  Saviour,  and  impresses  upon  it  his  image ; 
which  takes  from  adversity  its  terrors,  and  plucks 
from  death  his  sting.  Leaving  out  of  view  then 
altogether  the  exceeding  and  eternal  weight  of  glory, 
I  say  there  is  enough  to  justify  the  remark  that  the 
young  Christian's  course  is  pleasant;  and  especially 
when  compared  with  the  only  other  course  which  it 
was  in  his  power  to  pursue. 

And  finally,  it  is  a  successful  course.  His  com- 
panions in  age  have  had  various  objects  in  view,  and 
have  pursued  them  with  great  labor  and  perseverance. 
Some  have  been  toiling  for  one  worldly  object,  and 
some  for  another;  and  either  the  object  of  their  pur- 
suit has  not  been  attained,  or,  being  attained,  has  been 
found  unsatisfactory.      And  not   improbably  some 


YOUNG     CHRISTIANS     COURSE.  349 

among  them  have  already  rendered  their  dying  tes- 
timony to  the  folly  and  vanity  of  their  pursuits.  He, 
on  the  other  hand,  has  succeeded  in  his  eftbrts  —  I 
may  say,  has  succeeded  fully ;  for  he  has  been 
honored  as  the  instrument  of  diffusing  blessings 
around  him,  and  he  is  an  heir  to  "a  crown  of 
righteousness  that  fadeth  not  away."  But  in  these 
remarks  I  anticipate  a  succeeding  division  of  the 
discourse. 

Let  me  then,  from  the  character  of  the  young 
Christian's  course,  pass, 

II.  To  its  close.  The  text  contemplates  it  as 
finished. 

It  is  finished  in  a  peaceful  manner.  It  may  be 
that  the  young  Christian  has  often  contemplated 
death  as  an  object  of  dismay ;  and  though  he  may 
have  been  able  to  think  of  every  other  trial  with 
composure,  yet  as  often  as  he  has  thought  of  going 
down  into  the  dark  valley,  he  has  been  oppressed 
with  fearful  apprehension.  But  the  terrors  of  death 
gradually  diminish  as  his  end  draws  near.  His  faith 
becomes  more  active,  his  hope  more  firm,  his  views 
of  heaven  stronger  and  brighter  ;  the  promises  of  the 
gospel  come  home  to  his  soul  in  all  their  reality,  and 
richness,  and  power ;  and  he  feels  ready  to  breathe 
out  his  life  in  an  act  of  thanksgiving  to  redeeming 
grace.  He  sees  around  him  friends,  it  may  be  parents,, 
brothers,  sisters,  to  whom  he  is  united  by  the  most 
endearing  ties  ;  but  he  can  cheerfully  give  them  up 
for  the  community  of  friends  to  which  he  is  gomg ; 
and  he  gives  them  up  too,  it  may  be,  in  the  strong 
30 


350  YOUNG     christian's     COURSE. 

confidence  that  they  will  ere  long  be  his  companions 
in  glory.  The  world,  its  objects,  and  interests,  gra- 
dually fade  upon  his  vision,  till  he  falls  calmly  and 
sweetly  to  rest,  and  the  place  that  has  known  him 
hitherto  knows  him  no  more. 

But  the  close  of  the  young  Christian's  course  is 
often  more  than  peaceful  —  it  \^  joyful  and  triumph- 
ant. The  soul,  as  it  approaches  the  hour  of  final 
conflict,  sometimes  gathers  surprising  strength ;  and 
is  enabled  to  raise  the  shout  of  victory,  while  it  is 
not  yet  dislodged  from  its  earthly  tabernacle.  Such 
are  the  visions  of  glory  that  entrance  the  departing 
spirit,  that  the  agony  of  dying  appears  lighter  than 
nothing;  —  it  is  even  forgotten,  till  the  soul  is  re- 
minded that  it  is  past,  by  finding  itself  among  those 
whose  robes  are  washed  and  made  white  in  the  blood 
of  the  Lamb.  Often  have  I  seen  the  young  Chris- 
tian, and  sometimes  even  the  naturally  timid  female, 
breathing  out  her  spirit  on  the  bed  of  death  with  un- 
utterable transport ;  committing  herself  into  her 
Redeemer's  hands,  not  merely  without  a  chill  of  dis- 
trust, but  with  the  joyful,  thankful  exclamation  —  "I 
know  in  whom  I  have  believed  :"  and  when  I  have 
seen  and  heard  this,  I  have  wished  that  I  might  bring 
every  thoughtless  youth  around  me  as  a  spectator  of 
the  scenes  of  that  dying  bed  ;  not  doubting  that  each 
one  in  view  of  it  must  say,  "Let  me  die  the  death  of 
the  righteous,  and  let  my  last  end  be  like  his !" 

Nevertheless,  the  close  of  the  young  Christian's 
course,  peaceful  and  even  triumphant  as  it  may  be, 
is  humhle.  For  he  realizes  strongly  —  probably 
more  strongly  than  at  any  preceding  period  of  his 
life  —  that  in  his  best  attempts  to  serve  his  Master, 


•      YOUNG      CHRISTIANS     COURSE.  35I 

he  has  been  but  an  unprofitable  servant.  When  he 
thinks  of  the  waywardness,  the  listlessness,  the  incon- 
stancy, by  which  even  his  religious  life  has  been 
marked,  and  then  of  that  grace  which  has  all  along 
been  manifested  to  keep  him  from  final  apostacy, 
and  then  of  the  peace  and  joy  which  he  is  permitted 
to  experience  in  his  last  moments,  and  finally  glances 
the  eye  of  faith  onward  to  the  glories  which  await 
him  in  heaven ;  in  a  word,  when  he  reflects  that  all 
that  enters  into  the  work  of  his  salvation  is  grace  — 
rich  grace,  and  that  instead  of  leaving  the  world  in 
triumph,  he  deserves  to  leave  it  in  despair,  and  to  go 
down  to  the  world  of  despair;  —  when  he  thinks  of 
all  this,  I  say,  he  desires,  amid  all  the  glory  of  dying 
in  the  Lord,  to  lie  at  the  foot  of  the  cross,  and  with 
his  last  breath,  to  give  to  God  all  the  praise  of  his 
salvation.  "  Not  unto  me,  who  am  less  than  the 
least  of  all  saints,"  is  the  language  of  his  soul,  "but 
to  thy  great  name,  Merciful  Redeemer,  to  the  efficacy 
of  thy  blood  —  to  the  power  of  thy  grace  —  to  the 
merit  of  thy  intercession,  be  all  the  honor  of  my 
redemption  from  the  eternal  pit,  and  of  my  exalta- 
tion to  that  throne  of  light  which  awaits  me  in 
heaven  !" 

And  finally,  under  this  article,  the  young  Chris- 
tian finishes  his  course  in  a  manner  that  is  honorable 
to  religion.  It  may  be  that  some  of  the  thoughtless 
youth  around  him  have  called  his  piety  by  the  hard 
name  of  hypocrisy  or  fanaticism  ;  but  if  they  are 
present  to  witness  his  closing  scene,  they  have  evi- 
dence that  they  were  in  a  most  wretched  mistake. 
Here  they  see  that  the  religion  which  he  had  ex- 
hibited in  life,  is  an  all-sustaining  principle  ;  that  the 


352  YOUNG 

Saviour  whom  he  had  served  by  a  course  of  self- 
denying  obedience,  fulfils  his  promise  to  be  his  stay 
and  his  staff  in  the  dark  valley.  And  such  a  scene, 
if  any  thing,  is  fitted  to  impress  them  with  the  reali- 
ties of  eternity,  and  to  awaken  them  to  an  inquiry 
concerning  their  own  salvation.  It  is  fitted,  too,  to 
strengthen  the  faith,  and  quicken  the  obedience  of 
Christians,  and  especially  of  their  young  Christian 
friends,  who  may  be  present  to  witness  their  depart- 
ure, and  who  are  to  remain  yet  longer  in  the  field  of 
conflict,  before  they  are  dismissed  for  their  reward. 
More  than  once  has  the  triumphant  death  of  a  young 
Christian  carried  conviction  to  the  heart  even  of  the 
scofier  and  of  the  profligate  :  often  has  it  brought 
the  anxious  yet  lingering  inquirer  to  a  decision  on 
the  great  question  that  has  involved  his  immortal  in- 
terests ;  and  where  is  the  Christian  who  has  witnessed 
such  a  scene,  who  will  not  testify  that  it  has  dimi- 
nished his  attachment  to  the  world,  and  strengthened 
his  confidence  in  his  Redeemer,  and  rendered  the 
gospel  more  precious  to  him,  as  containing  a  death- 
bed religion  ?  In  whatever  other  circumstances  the 
infidel  may  scoff  at  the  religion  of  Jesus,  he  cannot 
—  I  had  almost  said,  even  if  he  had  the  malignity  of 
a  fallen  spirit  —  he  cannot  revile  this  religion,  as  it  is 
acted  out  in  the  peace  and  joy  Avith  which  the  young 
Christian  often  yields  up  his  soul  into  the  hands  of 
his  Redeemer. 

III.  Let  me  now,  in  the  third  place,  call  your 
attention,  for  a  few  moments,  to  the  consequences  of 
the  young  Christian's  course.     These  we  will  con- 


YOUNG     CHRISTIANS     COURSE.  353 

sider  in  relation  to  himself,  and  in  relation  to  the 
world. 

His  course  is  followed  by  most  important  bless- 
ings to  himself.  It  is  a  blessing,  a  rich  blessing,  to 
be  able  to  leave  behind  us  a  good  name ;  to  live 
after  we  are  dead,  in  the  grateful  and  affectionate  re- 
membrance of  those  who  survive  us.  The  voice  of 
popular  applause  which  sometimes  rings  in  shouts  at 
the  virtues,  and  even  at  the  vices  of  men,  and  which, 
by  a  slight  change  of  circumstances,  can  be  changed 
into  the  voice  of  execration,  is  indeed  an  unimport- 
ant matter,  and  is  rather  to  be  deprecated  than  de- 
sired. But  to  desire  that  our  memories  may  be  em- 
balmed in  the  hearts  of  the  wise  and  good,  that  we 
may  be  spoken  of  with  gratitude  and  kindness,  as 
having  lived  for  the  benefit  of  our  fellow-men  —  this 
is  a  genuine  dictate  of  nature;  and  perhaps  there  is 
no  degree  of  depravity  that  can  dislodge  this  original 
desire  from  the  breast.  I  say  then,  it  is  a  delightful 
consequence  of  the  course  which  the  young  Chris- 
tian has  pursued,  that  it  secures  to  him  a  good  name 
after  he  is  dead :  it  secures  to  him  a  place  in  the  af- 
fections of  all  in  whose  affections  a  good  man  would 
desire  to  live.  When  his  neighbors  and  acquaint- 
ances come  to  unite  in  a  prayer  around  his  unburied 
remains,  and  then  go  and  see  them  deposited  in  the 
grave,  that  funeral  service  will  not  be,  as  in  many 
other  cases,  a  dull  formality;  but  you  will  see  that 
many  hearts  are  in  it,  and  that  there  are  many  out  of 
the  circle  of  near  friends,  who  feel  that  they  have  sus- 
tained a  loss.  And  long  after  the  grave  has  closed 
upon  his  remains,  those  who  knew  him  —  especially 
those  who  have  been  benefited  by  his  counsels,  or 
30* 


354  YOUNG     CHRISTIAN'S     COURSE. 

example,  or  prayers,  will  delight  to  dwell  on  his 
memory,  and  will  speak  of  that  as  a  dark  dispensation 
by  which  so  much  Christian  promise,  so  many  budding 
hopes,  were  prematurely  blasted.  Yes,  though  his 
course  has  been  brief,  it  has  been  so  bright,  and  holy, 
and  useful,  that  it  cannot  soon  be  forgotten:  the 
record  of  what  he  was  will  remain  fair  in  many  hearts, 
when  the  moss  shall  have  grown  over  his  tomb-stone, 
and  the  worm  shall  have  revelled  upon  his  body. 

But  fir  richer  blessings  than  these  are  to  crown 
the  young  Christian's  course  —  the  blessings  which 
are  to  fall  upon  the  path  of  his  whole  future  exist- 
ence. For  the  moment  that  death  has  done  its  work 
—  yes,  at  that  moment  when  the  bosom  of  surviving 
friendship  heaves  its  heaviest  sigh  —  his  spirit  is  be- 
fore the  throne  of  God ;  an  innumerable  multitude  of 
glorified  beings  welcome  his  arrival ;  the  songs  of 
redemption  tremble  on  his  ear ;  the  glories  of  the 
upper  world  blaze  upon  his  eye.  From  all  doubt, 
and  sin,  and  sorrow,  he  finds  himself  for  ever  set 
free :  he  has  become  an  inhabitant  of  a  world  of 
light,  in  Avhich  he  can  contemplate  even  the  unveiled 
glory  of  God;  —  of  a  world  of  purity,  in  which  there 
is  not  a  vestige  of  any  thing  that  defileth  ;  —  of  a 
world  of  joy,  in  which  all  tears  are  wiped  away. 
His  character  is  that  of  a  glorified  immortal ;  his 
residence  is  the  third  heavens  ;  his  employment,  un- 
ceasing praise  to  God  and  the  Lamb  ;  his  society, 
the  general  assembly  and  church  of  the  first-born,  an 
innumerable  company  of  angels,  Jesus,  the  Mediator 
of  the  new  covenant,  and  God,  the  Judge  and  Father 
of  all. 

And  where,  during  this  period  of  the  soul's  perfec- 


YOUNG     CHRISTIANS     COURSE.  355 

tion,  is  his  body  ?  Slumbering  in  the  grave ;  it  may 
be,  dissolved  into  its  original  elements,  and  scattered 
to  the  winds.  But  shall  it  always  be  thus  ?  No : 
the  voice  of  the  archangel  shall  wake  that  slumber- 
ing dust,  and  collect  and  reorganize  it,  by  an  al- 
mighty energy  ;  and  instead  of  being  a  corrupt  ble 
body,  it  shall  be  an  incorruptible  one ;  and  it  shall 
be  united  to  that  glorified  spirit ;  and  the  whole 
man  shall  be  brought  into  judgment:  and  shall  recog- 
nise in  the  Judge  a  Redeemer  and  Friend  ;  and  shall 
hear  the  sentence  of  acquittal  and  reward  ;  and  then 
shall  advance  onward  into  the  ages  of  eternity, 
clothed  with  the  splendors  of  immortal  beauty.  Say 
then,  are  not  the  consequences  of  the  young  Chris- 
tian's course  glorious  to  himself?  If  it  were  a  per- 
petual scene  of  wretchedness,  unmitigated  by  the 
least  consolation,  and  were  always  to  terminate  amid 
the  fires,  and  agonies,  and  horrors,  of  martyrdom, 
tell  me,  whether  it  were  not  wise  to  incur  this,  and  a 
thousand  fold  more  than  this,  for  the  sake  of  obtain- 
ing such  a  reward? 

But  the  course  of  the  young  Christian  is  ordinarily 
followed  by  rich  blessings  to  others.  For  though  he 
has  lived  but  a  little  Avhile,  he  has  not  lived  in  vain. 
He  has  lived  long  enough,  and  been  a  Christian  long 
enough,  to  sow  some  seed  that  shall  bear  fruit  unto 
eternal  life.  Perhaps  his  holy  example  and  faithful 
efforts  in  the  family,  have  been  blessed  to  the  salva- 
tion of  some  of  its  members.  Or  perhaps  his  labors 
in  the  Sabbath  school  have  been  crowned,  in  an  un- 
usual degree,  with  the  divine  blessing;  and  have  been 
the  means  of  bringing  many  children  to  love  their 
Creator  and  Redeemer.     Or  perhaps  he  has  been  the 


instrument  of  reclaiming  some  of  his  former  thought- 
less associates  from  haunts  of  irreligion  and  habits 
of  levity,  and  bringing  them  to  attend  seriously  to 
the  concerns  of  their  souls.  Or  he  may  have  been 
the  parent  of  some  benevolent  institution,  which  will 
live  and  continue  its  operations  long  after  he  is  dead, 
and  perhaps  into  the  ages  of  the  millenium.  In 
either  or  all  of  these  ways,  he  may  have  labored  in 
the  cause  of  Christ;  and  when  it  is  recollected  that 
influence  is,  from  its  very  nature,  progressive  and 
accumulative,  how  much,  think  you,  may  he  be  found 
to  have  done,  in  the  end  of  the  world,  for  the  benefit 
of  his  fellow-creatures  ?  On  how  many  myriads  of 
souls  may  the  labors  of  a  few  short  years,  it  may  be 
of  a  single  year,  tell,  in  the  whole  progress  of  his 
being  1  I  ask,  are  not  the  consequences  of  this  brief 
course,  to  the  world,  as  well  as  to  himself,  literally 
incalculable  ? 

Who  will  not  say,  on  a  review  of  this  subject,  that 
it  furnishes  a  powerful  argument  to  every  young 
Christian,  for  persevering  diligence  in  the  service 
of  his  Master  ?  You  have  entered  on  a  course 
which,  for  aught  you  know,  may  very  speedily  be 
closed.  If  you  could  read  what  is  written  concern- 
ing you  in  the  book  of  God's  secret  counsels,  you 
might  possibly  know  that  you  have  almost  reached 
the  limit  of  your  probation  ;  that  you  are  on  the  eve 
of  going  to  render  up  your  account.  I  know  that 
you  desire  to  finish  your  course  with  joy.  I  kno^v 
that  you  desire  that  it  may  truly  be  said  of  you,  after 
you  are  dead,  that  your  life  has  been  a  blessing  to 
the  world.  I  know  that  you  desire  to  crowd  into 
this  little  period  as  much  of  service  as  you  can,  to 


YOUNG     CHRISTIANS     COURSE.  357 

that  Saviour  who  has  died  to  purchase  the  reward  to 
which  you  are  looking  forward.  Well  then,  if  your 
days  are  so  rapidly  passing,  ^vhat  remains  but  that 
you  should,  during  the  residue  of  life,  consecrate  all 
your  powers  to  the  honor  of  your  Master.  Dream 
not,  my  young  friends,  that  the  course  of  a  mere 
nominal  Christian  can  terminated  in  joy  and  glory. 
Dream  not  that  the  forms  of  religion  can  be  safely 
substituted  for  its  life  and  power.  Remember  that 
nothing  but  practical  godlines  will  stand,  when  flesh 
and  heart  fail.  See  to  it,  that  your  course  be  the 
course  of  the  humble,  self-denied,  devoted  Christian  ; 
then  will  its  termination  be  happy ;  and  its  conse- 
quences, to  you  and  the  world,  in  time  and  in  eternity, 
unutterably  glorious. 

But  if  this  subject  supplies  a  powerful  argument 
to  the  young  Christian,  for  a  devoted  religious  life, 
it  furnishes  an  argument  equally  powerful  to  every 
irreligious  youth,  to  become  immediately  reconciled 
to  God.  Tell  me,  my  young  friends,  whether  the 
course  which  has  now  been  presented  before  you, 
does  not,  in  every  respect,  approve  itself  to  your 
judgment,  more  than  that  which  you  hitherto  have 
been,  and  still  are,  pursuing.  What  though  there 
may  be  self-denial,  and  conflict,  and  bitter  repent- 
ance, in  a  life  of  religion ;  yet  are  you  not  satisfied 
that  it  has,  on  the  whole,  greatly  the  advantage,  even 
on  the  score  of  happiness,  of  a  life  of  sinful  indulg- 
ence ;  and  is  it  not,  in  the  view  of  all  whose  good 
opinion  is  worth  possessing  —  nay,  is  it  not,  in  the 
sober  judgment  of  your  own  conscience,  far  more 
honorable?  But  suppose,  as  it  respects  both  hap- 
piness and  honor  in   this  world,  they  were  alike ; 


358  YOUNG     CHRISTIANS     COURSE. 

which  course,  think  you,  is  the  most  desirable  in  its 
close  ?  Would  you  rather  have  in  the  hour  of  death 
the  remorse,  the  wretchedness,  the  fearful  anticipa- 
tions, which  impenitence  begets,  or  the  peace  that 
passeth  understanding,  the  hope  full  of  immortality, 
the  joy  unspeakable  and  full  of  glory,  which  are  in- 
spired by  the  review  of  a  life  that  has  been  devoted 
to  the  service  of  Christ?  And  after  you  are  dead, 
would  you  rather  have  it  said  of  you,  that  you  had 
lived  for  the  benefit  of  your  fellow-men,  or  that  you 
had  lived  for  the  gratification  of  self?  And  in  eter- 
nity, would  you  choose  to  be  associated  with  seraphs 
or  with  fiends ;  to  be  employed  in  wailing  or  in 
praise ;  to  have  a  part  in  the  resurrection  of  life,  or 
in  the  resurrection  of  damnation?  I  am  sure  not 
one  of  you  can  hesitate  in  what  manner  to  answer 
these  questions  ;  not  one  of  you  but  must  feel  that 
the  lot  of  the  righteous  is  infinitely  to  be  preferred 
before  that  of  the  wicked:  —  I  venture  even  to  add, 
not  one  of  you  but  intends  ere  long  to  make  the  lot 
of  the  righteous  his  own.  I  warn  you  then,  once 
more,  that  there  is  no  time  to  be  lost.  Not  an  hour 
passes,  but  your  immortal  interests  are  in  jeopardy. 
Yield  yourselves  then  to  the  service  of  God  without 
delay  ;  and  though  you  should  die  early,  you  will 
die  safely  and  peacefully ;  will  die  to  live  and  reign 
with  Christ  on  his  throne  for  ever  and  ever. 

I  here  close  the  series  of  discourses,  my  young 
friends,  which  have,  for  a  considerable  time,  occupied 
you,  and  which  have  been  designed  for  your  special 
benefit.  I  may  be  permitted  to  say  that  I  have  been 
gratified,  in  no  small  degree,  by  the  respectful  atten- 
tion you    have  rendered    them ;    and    nothing  now 


YOUNG     christian's     COURSE.  359 

remains,  on  my  part,  but  that  I  should  commend 
them  to  your  serious  recollection,  and  to  the  blessing 
of  Almighty  God.  It  shall  be  my  earnest  prayer  — 
and  I  invite  you  to  join  me  in  it  —  that  this  effort 
made  for  your  salvation  may  be  crowned  by  the  in- 
fluence of  the  Holy  Spirit ;  and  that  in  the  day  when 
we  shall  meet  to  testify  how  I  have  preached,  and 
how  you  have  heard,  it  may  appear  to  our  mutual 
and  everlasting  joy,  that  this  course  of  instruction 
which  is  now  closed,  has  been  to  some  of  you  —  to 
many  of  you — to  all  of  you,  a  savor  of  life  unto  life. 


